WITH
THE OBLIGATORY CREED
OF ELM At-TAWHEED
PREPARED BY:
THE NEEDIEST TO ALLAH'S MERCY
MUHAMMAD BIN YAHYA NINOWY
MAY ALLAH FORGIVE HIM, HIS FATHERS AND ALL BELIEVERS
"O Allah! We beseech You for help and guidance, and seek Your protection,
and believe in You, and rely on You, and extol You, and are thankful to You,
and are not ingrate to You, and we declare ourselves clear of, and forsake,
him who disobeys You. To You we pray and prostrate ourselves, and to You
we betake ourselves, and to obey You we are quick, and Your mercy we
hope for, and your punishment we fear, for Your punishment overtakes the
unbelievers
INTRODUCTION
Praise be to Allah1, the Lord of the worlds, the Sustainer of the universe, the
Almighty and the Creator. To Him belong the endowments, generosities, and
the proper commendations, I bear witness, know, believe, and declare that
nothing deserves to be worshipped but You O' Allah. May Allah increase the
honor of our beloved Prophet Muhammad, sallallahu alayhi wa aalihi wa
sallam, enable us to fully adhere to his message, and assemble us under his
banner in the day of judgment.
The purpose of this work is to simply acquaint the new Muslims and to
refresh the memory of the rest, with the pure Aqeedah2 of Tawheed3 or the
essential Islamic fundamentals of faith. Afflictions have been a long-lasting
widespread disease among Muslims, unfortunately, this caused some people
to employ their faculties in Islamic fields other than Aqeedah, others to
swerve from the right path, while others are silently tampering with the
fundamental Aqeedah of Islam and altering the essentials of belief-many
times under the very name of Islam- in an attempt to impose their induced
theories on Muslims, motivated by their political agenda, devious religious
desires, ill-philosophies, and personal gain.
-----------------------------------------------------------------------------------------------------1. Allah: is the Arabic word for God, The Lord, The Creator.
2. Aqeedah : Arabic for belief or faith, it constitutes the essentials of belief and the
fundamentals of faith, in general, it is a religious tenet upon which one's mind and
heart is firmly settled and to which he or she adheres. It consists of belief in Allah,
His angels. His scriptures. His apostles, the day of judgment, the hereafter,
predestination and fatalism along with some other related issues. Tawheed is
concerned with "la illaha illallah, Muhammad Rasoolullah", and all related issues,
which fundamentally constitutes the heart of the Islamic Aqeedah. Note, that the
fundamentals of Aqeedah pertaining to the essentials of Tawheed, are unanimously
identical among all Muslims from the beginning and till the day of judgment with no
room existent for any difference. Some sects may have different views in a few
secondary issues of Aqeedah (not related to the fundamentals of Tawheed),
however, that does not necessarily eject them out of the circle of Islam. Any
individual who does not believe in Tawheed or contradicts it in any way, shape or
form, either fully or partially, is not Muslim.
3. Tawheed: Arabic for MONOTHEISM, or the pure creed in one God.
4. Ijtihad is drawing forth judicial laws or rulings based on knowledge of the Quran and
Sunnah. Ijtihad is noun for Mujtahed: refers to describing the state of extremely
knowledgeable, pious, and devout qualified scholars, such as Abu Hanifa, Ashafi'iy,
Malek and the like.
We entrust Allah, Taala, that, by studying this work carefully with pure fitra1
and common sense, our valuable readers will reach the indisputable truth
and learn the pure Tawheed; the key to an everlasting happiness.
Finally, our motive in this work is obeying Allah, The Exalted, in spreading
the pure Tawheed, asking Him Subhanahu wa Taala, to dwell the Aqeedah
of Islam in the hearts of all people, make our endeavor purely for His sake,
help us avoid errors in belief, utterance, and deed, make our work a
beneficial, lasting, and widespread knowledge, and grant us the reward
promised by the Prophet in the hadeeth saheeh narrated by Bukhari: " When
the son of Adam dies, his deeds stop except for three: charity resulting in a
continuing benefit, a beneficial knowledge, and a pious offspring making
supplication to Allah for him".
1. Fitra: is Arabic for untarnished intellectual capability and capacity. Unlike the
popular belief, Fitra does not indicate, mean or constitute a set of information
about God with which a human being is born with. Every human being is born
with this untarnished capacity (fitra) readily influenced by his environment.
Basically a human being is a product of his environment. And Fitra simply refers
to the intellectual readiness to accept concepts whether good or evil.
CHAPTER ONE:
BRIEF INTRODUCTION TO
THE SCIENCE OF
TAWHEED AND
INTRODUCTION TO
AL-IMAM AT-TAHHAWIYY
10
Imam Bukhari related in his Saheeh vol. 1/204 and others by way of Abi Juhaifa: "I
asked Ali bin Abi Taleb, karramallahu wajhahu. Do you (Muslims) have books?
Imam Ali replied: None but the Book of Allah, and an understanding of a (guided)
Muslim. " The hadeeth clearly does not restrict understanding to a certain era.
The valuable reader will inshaAllah- find this book very comprehensive,
however, simple. Thus, covering the most important issues of Tawheed and
Aqeedah. The overwhelming furnished proofs from the Quran and Saheeh of
the Sunnah, gives this work an exceptional and superior elegance in
satisfying the need of every accountable person, beginner student, or any
misled person who is sincere, just, and is seeking the truth. It also constitutes
an important, reliable, quick, and well-supported reference that a
knowledgeable person cannot resist.
11
Al-Imam
At-
1. Sanad: Arabic for a continued chain of narrators. A method used to establish 1- proper
acquisition of Islamic knowledge, 2-Verification of the Authenticity of a Hadith or
narration (riwaya), the narrators, time they lived in. and consistency of the chain.
12
I also narrate the text with continuous narrations and Ijaza1 to al-Imam AtTahhawiyy, through my other Scholars and Shaykhs, among them through
Sayyidy Shaykh Abdullah and Shaykh sidi Ibrahim bin Assideeq Al-Ghumari
Al-Hasany on until Al-Imam At-Tahhawiyy. Also through Shaykh Mahmood
Arrifa'iyy, Sayyed Abdullah Al-Hasany and others with their chains and
narrations respectively2. And a few more chains of narrations as well, may
Allah increase our blessings.
----------------------------------------------------------------------------------------------------1. Ijaza: Arabic for authorization. Usually given by authorized scholars to their
students upon completion of a certain topic and specialization. It represents
nowadays university degrees and licenses.
2. Sanad and Isnaad are heavily used in "Elm Al-Hadeeth" to determine the
authenticity and classification of the ahaadeeth of the Prophet, sallallahu
alayhi wa aalihi wa sallam.
13
CHAPTER TWO:
PRE-REQUISITE
KNOWLEDGE TO STUDYING
AQEEDAH
14
15
_________________________________________
1- An accountable person : in Arabic Mukallaf, a mukallaf is a male or female who is
pubescent, sane, and has heard the creedal statement of Islam. All these conditions must be
simultaneously met for a person to be accountable.
16
Imam Bukhari and Muslim related in their Saheehs1 that Abu Huraira,
radiyallahu anhu, narrated in a long Hadeeth:
" The Prophet, sallallahu alayhi wa aalihi wa sallam, was once in his mosque
when a man entered the mosque and went to pray, then he came to the
Prophet to greet him, the Prophet, sallallahu alayhi wa sallam, said to him :
wa alaikum assalam, go back and pray because you did not pray, the man
went back and prayed like he first did, then came back to the Prophet
greeting him, the Prophet asked him to go back again and pray because he
did not pray, it happened three consecutive times, the companion prays and
the prophet tells him to repeat his prayer until finally the companion said: O
Prophet of Allah, by Him who sent you to us with the truth, I do not know how
to pray any better, please teach me, the Prophet then started teaching him
the prayer in details as narrated in Bukhari. Many vital conclusions can be
obtained from this Hadeeth among them:
1- It is mandatory (i.e. fard) on every accountable person to gain the required
basic share of knowledge.
Sheikh of the Hadeeth, Al Khateeb Al Bagdadi, may Allah bestow mercy on
him, narrated by way of Ali Ibn Abi Taleb, karramallahu wajhahu, that the
Prophet, sallallahu alayhi wa aalihi wa aalihi wa sallam, said: " seeking
knowledge is obligatory upon every Muslim".
_____________________________________________________________
1- Imam Bukhari and Muslim .' may Allah be pleased with them, are two leading Imams in
"Elm Al-Hadeeth", they have classified the most reliable ahaadeeth in their books.
Ahlus-Sunnah wal Jamaa, frequently refer to their books and consider them to be a very
reliable reference, not degrading the other highly valuable and reliable references of other
scholars of Hadeeth, keeping in mind that the only perfect book is the Honorable Quran.
The six most famous books of Hadeeth classified by the following righteous scholars of
Hadeeth of Ahlus Sunnah wal Jamaa are: Al Bukhari, Muslim, At-Tirmithiy, Abu Dawood, Ibn
Majah, and An-Nasaiy (radiya Allahu anhum.)
17
Unlike what many people think, the statement of "I do not know, or I did not
know!!" is not a valid excuse, simply because "you should have known",
Allah, The Exalted subhanahu wa Ta'ala, said in Surat Az-Zariyat, Ayah 56:
( )
This Ayah means: (I have only created the jinn and mankind, that they
worship me). The Ayah clearly states that we have been created to worship
Allah Subhanahu wa Taala, in other words, the purpose of our life is to obey
Allah and to submit to Him.
Allah Subhanahu wa Taala did not only command us to worship Him, but
He, Subhanahu wa Taala, commanded us to worship Him in an appropriate
manner acceptable to Him.
This appropriate manner is obviously derived from the revealed knowledge,
and has prerequisites and conditions to be fulfilled in order for the worship to
be acceptable.
This can only be gained through acquiring the proper knowledge. An
accountable person is demanded to satisfy this condition at the time he
becomes accountable, any delay in gaining the obligatory knowledge is by all
means sinful.
18
_________________________________________________________________________
1- Sahabi: arabic for companion of the Prophet, sallallahu alayhi wa aalihi wa sallam.
The general term for a companion is one who:
A- any kind of contact with the Prophet, visual, auditory, or just present in his presence
even if it was for one minute.
B- Or, the prophet saw him, even if he didnt see the prophet; because of blindness or
being an infant, etc.
C- The amount of knowledge and piousness does not play a role.
D- He must have died on the state of Islam.
E- Age at the time of contact with the prophet, or he length of the contact does not
matter.
F- Narration of hadeeth or the lack thereof, or the amount thereof, does not play a role.
Anyone who fits the above conditions is called a Sahabi in the general term. Ahlus-Sunnah
wal Jamaa consider all the Sahabah to be just (udool). Being just does not mean that they
all are on the same level of faith or practice. Indeed the companions, radiyallahu anhum, are
divided into many categories, Imam As-Suyuti mentioned up to eleven levels. Being
just(udool) means that they would not fabricate hadeeth on behalf of the Prophet, sallallahu
alayhi wa aalihi wa sallam.
19
1- A Hadeeth Saheeh: saheeh, means authentic. It is one of two reliable types of hadeeth
in deducing judgments, the other type is a Hadeeth hasan. However, the Hadeeth sahih is
further classified into two categories mutawater, and ahaad. Hadeeth Mutawater is the most
reliable type of Hadeeth; it is transmitted by such a large number of trustworthy narrators
that makes it intellectually impossible for all the narrators to agree to a falsehood, add, alter,
deduct, or forget anything from the Hadeeth. Hadeeth Ahaad: is usually transmitted by one
narrator.
2- Qadi Eyyad: Rahimahu Allah, a renowned and leading scholar of Ahlus Sunnah.A Maliki
faqeeh, Usooli, linguist, and jusrist.
20
( )
This Ayah means: Know, therefore, that there is no God but Allah
This ayah entails a clear command, but note that Allah, The Exalted, did not
command us in this Ayah to: say!!, therefore, that there is no god but
Allah)!!, but instead, Allah clearly commanded: Know, that there is no God
but Allah. To know requires seeking knowledge. Hence, knowledge must be
acquired.
U
21
( )
This Ayah means: (Allah will raise up to suitable ranks and degrees, those of
you who believe and have been granted knowledge.)
This is why the Prophet, sallallahu alayhi wa aalihi wa sallam, spent a
lengthy time teaching his companions the Aqeedah and the fundamentals of
the creed prior to teaching them the rules of the religion.
Abu Hanifa An-Nu'man bin Thabet Al Koofiyy, one of the most pious and
righteous scholars of Ahlus-Sunnah wal Jamaa, may Allah be pleased with
him, said : " knowledge in the essentials of belief is better and far more
rewarding than knowledge in the rules of religion".
Hence, knowing Tawheed, and believing in the Kalima of Tawheed is the
foundational and detrimental basis for success in this life and in the
hereafter, Allah, The Exalted, said in Surat Al-Fat-h, Ayah 13:
)
(
This Ayah means: And if any believe not In Allah and His Messenger, We
have prepared for those unbelievers a Blazing Fire.
May Allah protect us from this blazing fire by sustaining our faith, facilitate us
with a route to acquire and sincerely apply knowledge, and assemble us
under the banner of our beloved Prophet Muhammad sallallahu alayhi wa
aalihi wa sallam, in the day of judgment.
22
PRELIMINARY CONCEPTS TO
UNDERSTANDING AQEEDAH
U
23
()
This Ayah means: (say: are those equal, those who know and those who do
not know?)
This is an explicit reference among others in the Quran and the Saheeh of
the Sunnah, that the status of knowledge is highly regarded.
Moreover, Allah, Subhanahu wa Taala, said in Surat Faatir, Ayah 28
()
This Ayah means: Those who have knowledge, truly fear Allah among His
worshippers.
Know, may Allah, guide me and you, that lack of knowledge in the religion is
among the fundamental reasons for the downfall of Muslims nowadays, the
Muslim world suffers from economical, social, political, and even serious
ethical and moral problems.
When it comes to religion, people are very emotional, but emotions alone
cannot help without a solid base. Some have become so ignorant in this
religion to a point where some cannot even recite the Fatiha correctly, or
know the conditions of prayers, or fasting. More serious and dangerous than
that is, some do not even know the most basic fundamentals of our Islamic
faith, which is Tawheed!!
24
25
Procrastination is another human feature, but one must ask the question
remains open; How long are we going to be ignorant in the religion that we
claim to be Part of ??!!!, and How are some people going to answer to Allah,
The Exalted, in the day of judgment when He Asks:
()
This ayah in Surat An-Naml, ayah 84, means: (<Allah will say> : Did you
reject my Ayahs, and did not acquire knowledge of it, or what were you
doing? on earth)
Allah, The Exalted, commanded us to acquire the mandatory knowledge, we
simply have no reason to delay or abandon it. From the Ayahs and ahadeeth
established so far, we can clearly understand this conclusion.
Allah, The Merciful, did not command us to acquire every kind of knowledge.
Had every kind of knowledge been obligatory on every accountable male and
female, it would have been a hardship beyond one's ability, and Allah, The
Merciful, does not order anyone with what he cannot bear. Again, this
diminishes any excuse for any accountable person not to act accordingly.
_____________________________________________________________
*Many Muslims are rushing themselves and their children into schools of medicine,
engineering, pharmacy, and other sciences, abandoning the study of shari'a through a
scholar or even through a school of sharia. Allegedly, trying to secure their future and the
future of their loved ones!!!.
Moreover, many people pay hard earned money to privately tutor their children in
mathematics, physics, chemistry.....etc, while they themselves (i.e. the parents) cannot read
the Honorable Quran correctly, nor can their children ~who are growing up and seriously
lack religious education to keep them on the right path. Many of those kinds of parents, if
asked, would not spend a dime on teaching their children how to read the Quran, or how to
pray or fast correctly. They will come up with a million excuses..!!!!. Some tend to sometimes
forget, that Allah knows everything, including those who always hide behind "good intentions
" and the word "insha 'allah ",. Yet, time goes by and nothing is done. Therefore, their kids
would usually turn out to be just like their parents if not worse. After all that some parents
even dare to wonder why are their children being devious and not well mannered???!!! May
Allah grant all of us guidance and sincere intentions.
26
Ameer Al-Mumineen Ali bin Abi Taleb, karramaallahu wajhahu, said once:
"Knowledge is better than money because knowledge protects you whereas
you protect money." Knowledge rules over things, whereas money is ruled
over. Money diminishes as you spend it, whereas spending the knowledge
by teaching it to others increases your reward.
The gate of the city of knowledge, Al-imam Ali also said: "Whenever I
debated a scholar, I succeeded, and whenever I was debated by an ignorant,
I lost"!!!
May Allah forgive us and assemble us in paradise with this righteous Khalifah
and leader of AhIul Bayt1, and the rest of the four righteous khulafah,
radiyallahu anhum ajmaeen, under the leadership our beloved Prophet,
sallallahu alayhi wa aalihi wa sallam.
_____________________________________________________________
1- Ahlul Bayt: are especially "Ahlul Qisa'a", and their descendants (alaihum assalam).
Allah said in Surat Al-Ahzab, Ayah 33 :
This Ayah means: (Allah only wants to remove all abonation from you, you members of the
household , and to make you pure and honorable.) They are called Ahlul Qisa'a, because
according to the Hadeeth Saheeh narrated by (Imam Muslim in his Saheeh 2424, 4/1883
by way of Aisha, and by Imam At-tirmithiy in his Saheeh #3787, 5/663 by way of amro bin
abi salama, and by Imam Ahmad in his "musnad" 6/292,298,304 by way of urn salama, and
by Imam Tabarani 3/54, and by Imam Al Hakem 3/147, and by Imam Ibn Habban 15/433
and by Imam Al Bayhaqi 2/152, and by many others.) when this Ayah was revealed " the
Prophet was in Ummu Salama's house, he, sallallahu alayhi wa sallam. called Fatima,
Hasan and Husayn in front of him, and Imam All behind him, then he covered them all with
apiece of clothes and said; O'Allah, these are the members of my family, O'Allah remove all
their abonation and make them pure and honorable. Then, Ummu Salama, may Allah be
pleased with her, said: can I come with them O' Prophet of Allah. The Prophet replied: you
stay where you are at, and you are deemed to goodness. " Thus, Ahlul Bait, are sayyidina
Ali, the Lady Fatima, Hasan, Husayn and their descendents including Aal Ali, Aal Ja'far, Aal
Aqeel, Aal Abbas and their offspring.
27
_________________________________________________________________________
*It is important to love Ahlul Bayt, respect them, support them and be loyal to them, may
Allah honor them. Allah said in Surat Ash-Shura, Ayah 23:
This Ayah means: (say; No reward do I ask of you for this, except love for those near of kin.)
Imam Muslim, narrated in his Saheeh #2408, vol.4/187 3 among others by way of Zayd bin
Arqam, may Allah be pleased with him, that " the Prophet stood one day preaching us near
a spring of water called khum, located between Macca and Madina. the Prophet praised
Allah and preached then he said: thereafter, o'you people, I am human awaiting the
messenger of my Lord, and I am leaving you with two heavy responsibilities; the first one is
the book of Allah, practice it and hold tight to it. The Prophet then urged the people to rely on
the book of Allah, then said: and Ahla Baity, <I am asking you>
by Allah to remember
<take care of> Ahla Baity and he repeated this sentence three times." Please note, that
some people are using an alleged Hadeeth (that I am leaving you with the book of Allah and
my Sunnah.) Please be advised that this Hadeeth is extremely weak. Moreover, many
leading scholars of Hadeeth have declared it as fabricated. The later Hadeeth that contains
(my Sunnah) is narrated by Al Hakem in his "Mustadrak" by way of Ibn abi owais by way of
his father by way of thawr by way of Zayd through Ikrima, through ibn abbas, however, ibn
abi owais and his father are unreliable people and fabricators. See "tahtheeb al kamal" 3/127
by Imam Hafez Mizzy, and "Sharhh saheeh Al Bukhari" intro/391 by Imam Hafez Inb Hajr,
also Imam Nasaaiy was among other scholars to denounce those narrators describing them
as " weak and unreliable", similarly did Abu Hatem Arrazy in his book "aljarhh wat ta'deel in
Elm Al hadeeth", others who also mentioned their unreliability are Llakaiy, Assideeq, Ibn
Mueen, Ibn Habban,. ....etc. Even Imam Al Hakem himself who mentioned this hadeeth in
his book, after he added another weak route to it, declared this Hadeeth immediately as a
weak Hadeeth and admitted it's great weakness.
(((((((P.S. some ignorants, innovators and devious people believe that the purpose of this
latter saheeh hadeeth narrated by Imam Muslim which clearly indicating the authority of
Ahlul Bayt, nullifies the Sunnah!!!. Let it be known, that following the Sunnah is mandated by
the Quran. Allah said in surat An-Nisaa, ayah 80:
28
..
This ayah clearly states the essential role of the Sunnah, and it says; whatever the prophet
gives, shows, or command you, then do. And whatever he forbade, then avoid.
There are a lot more verses to prove the instrumental role of the sunnah.
The meaning of the saheeh hadeeth narrated by imam Muslim and others, is an indication of
what the Prophet, sallallahu alayhi wa aalihi wa sallam, clearly commanded us to do, and
that is to hold on tight and follow the Honorable Quran, and to follow the footsteps of
members of the descendants of the Prophet who are known for piety, knowledge, and strict
adherence and following to the Sunnah of their grandfathers.
Following this saheeh hadeeth is following the Sunnah. Hypocrites (munafiqeen) and their
followers seek to eliminate Ahlul Bayt and their role, to alter the ahadeeth of the Prophet
about them, and to forge and fabricate information to isolate them, despite, clear and
repetitive commands of the Prophet not to do so.)))))))))))
29
2- Categories of knowledge:
The knowledge of the religion is divided into subdivisions; the knowledge of
Tawheed, the knowledge of the rules of religion (fiqh), the knowledge of
Hadeeth, the knowledge of Quranic interpretations(tafseer), etc.
The knowledge of Tawheed is the best and most honorable of all the
knowledge in Islam, because it entails knowing what befits Allah, The Exalted,
and what is impossible to be among His attributes and what applies and
doesn't apply to His Messengers, alayhem wa ala nabiyyina wa aalihi
assalatu wassalam.
Al-imam Abu Hanifa, rahimahu Allah, said : " Tawheed is al fiqhul akbar."
which means the great knowledge.
Tawheed is further classified into two categories; the first one is obligatory on
every accountable person (mukallaf).
Every mukallaf must acquire this category of Tawheed as the most important
of the obligatory knowledge, however, not abandoning the second portion of
obligatory knowledge in the basic rules of religion (i.e. prayers, fasting, Alms,
and pilgrimage).
The obligatory portion (Fard Ayan) of Tawheed includes belief in Allah, His
Angles, His Books, His Messengers, the final day, destiny, and the like. The
second category of Tawheed is that which is obligatory on some Muslims but
not all ( Fard Kifayah). This is called communal obligation, since if some of
the Muslims have that knowledge it is no longer an obligation on the rest of
the community, it included learning the proofs of the tenants of belief from the
Quran, Hadeeth, and intellect such that one would have the ability to refute
the claims of the straying and misguided people.
The first category of Tawheed, namely the obligatory, has two subdivisions.
The first subdivision entails knowing correctly about Allah, Subhanahu wa
Taala, and His Messenger, sallallahu alayhi wa sallam, and believing in it
beyond doubt. Knowing this accompanied with believing in it, along with
having uttered the Testification of Faith at least once in a lifetime, would make
30
31
)
(
This Ayah means: (Nor walk on the earth with arrogance: for you can not
rend the earth, nor reach the mountains in height.)
)"
(
This Ayah means: (If a contingent from every expedition go forth to devote
themselves to studies in religion, and alert the people when they return to
them, that thus they may learn to guard themselves against evil.)
32
" "
" Allah facilitates a route to Paradise for he who seeks a route to acquire
knowledge.
C- A third criteria is to take that knowledge from someone who has it, a
person who did not receive knowledge simply cannot give it.
Imam Muslim related the At-Tabi'ee Al-imam Ibn Sayreen, rahimahu Allah,
said: This knowledge is religion, so look thoroughly at whomever you take
your religion from."
Hence, a teacher must possess three criteria; knowledgeable, qualified, and
trustworthy. Among the important qualifications to teach is to be authorized
with an ijaza (authorization with a continued chain to the source of
knowledge).
Then, knowledge should be received from knowledgeable people, and not
merely reading from books. The disastrous, hazardous and unfortunately
common case nowadays, is when an ignorant person who never received
knowledge or received partial knowledge, nevertheless, reads books of other
people, then post himself as a shaykh, teacher or a preacher, holding
lectures, addressing masses and distributing fatwas.
Those kinds of people are called "suhufis" from the Arabic word "suhuf"
which means papers, they may be harmful to themselves as well as others.
Al-imam Abdul Aziz At-Tunukhy among other scholars of Ahlus Sunnah said:
""
" "
33
There are many reasons for that, among them; one who does not have
sufficient knowledge cannot distinguish whether the book he is reading is
good or evil, also one cannot ask a book about an ambiguity and receive a
clarification; even a scholar might have a slip of the pen and write in his book
an incorrect statement he did not intend to write, on the other hand, some
scholars did not escape the cruelty of innovators of misguidance who planted
errors in their books.
In addition to all of that, there is a direct command from Allah Taala, to seek
knowledge from people who have it. Allah, The Exalted, said in Surat AlNahl, Ayah 43:
()
This Ayah means: ( Ask of those who possess the knowledge, if you do not
know).
We conclude with what Shaykhul-Hadeeth Al-Khateeb Al-Bagdadi, rahimahu
Allah, said: "Knowledge is taken from the mouths of the scholars and not
from the pages of books."
The knowledgable, and pious walliy of Allah, As-Sayyed Anas bin Saeed
Ninowy, rahimahum Allah, said:
""
" "
Which means: knowledge is in the brain not the books and also
knowledge is in the hearts not in the lines of a book
D- A fourth criteria is for the student to observe the proper manners with their
teachers. This is why Al-imam Ashafi' iy, radiyallahu anhu, used to turn the
pages of his book so softly in the presence of his teacher. Imam Malik. This
reflects the high moral and ethical standards we, as Muslims, have, besides,
it demonstrates our respect for others, especially those of knowledge.
34
This practice has many benefits and is after all realizing and practicing the
true sunnah of the greatest teacher of ethics in humanity our beloved
Prophet, sallallahu alayhi wa aalihi wa sallam. He, sallallahu alayhi wa aalihi
wa sallam, used to teach people and then authorize them to teach others,
and so on.
Allah, Ta'ala said in Surat Al-Qalam, Ayah 4, describing the superior ethical
standards of the Prophet:
( )
35
There are many more criteria, however, first and foremost, it is imperative
that the knowledgeable person implements that knowledge and performs
accordingly.
Al-imam Al-Junayd Al Bagdadi1,, rahimahu Allah wa radiya anhu, said :
"It is a great contravention that there are some who have the knowledge but
do not implement it and commit enormous sins instead. Worse than that,
however, is a person drowning in ignorance who pretends to be a pious
person."
1- Imam Al Junayd Al Bagdadi: may Allah bestow mercy on his soul, a scholar in Abi
Thawr school of fiqh. He -was among the followers in the first three centuries after the
Prophet, combined knowledge with application, and fought innovations. He is also known as
Shaykhul Suffiyyah, which pertains to his position as one of the pious and righteous scholars
of sufism who strictly adhered to the Book and Sunnah. Sufism: is a term describing the
state of lhsan. The Prophet, sallallahu alayhi wa sallam, said in the Hadeeth Saheeh that
Imam Muslim narrated: " Ihsan is that when you worship Allah as if you were seeing Him;
and as you do not see Him, yet truly He sees you. " The Prophet mentioned the state of
lhsan in a long famous Hadeeth, as a high achievement, after Islam and Iman respectively.
In essence, Sufism describes the state of the knowledgeable, devout, sincere and pious
Muslims who perform obedience to Allah in strict compliance with the Quran, Saheeh of the
Sunnah, Ijma, and sayings of the companions while their hearts are pure and entirely
detached from any worldly interest. The title; Al Sufi is added to the name of a scholar who is
extremely knowledgeable, loyal and pious. Among them are (Sufian Al Thawry, Abdul Qader
Al Jilani, Ahmad Al Rifaiyy. Al Naqeshbandi, Abu Al Hasan Al Shathuliyy, Imam Al
Nawawiyy...and the like, may Allah be pleased with them all.) Anyone who claims to be a
sufi, however, does not fulfill his obligatory knowledge and worship requirements in
accordance with the Quran and Sunnah and/or does not satisfy the conditions of Islam,
Iman, and Ihsan, as stated in the Hadeeth, has not reached the state of lhsan and has a
false claim.
Al-imam Al Hafedh An-Nawawiyy, radiyallahu anhu, said in his book "Al Maqased":
" The rules of Tasawwof (being sufi) are five; fearing Allah in public and secrecy, adhering
to the Sunnah in utterance and deeds, not depending or relying on the creation of Allah in
any circumstance. being pleased and thankful to Allah in the good and bad times, and being
devoted to Allah regardless of the circumstance and situation. May Allah grant us all sincere
adherence to his religion.
36
)
)
This Ayah means: (Allah commands justice, the doing of good, and giving to
the near of kin, and He forbids all indecent deeds, and evil and transgression;
He instructs you as such, that you may remember)
It is then clear than one is commanded to do the good and avoid evil, and in
doing so one is protected.
He, subhanahu wa Ta'ala, said also in Surat Al-Imran, Ayah 110:
(
)
This Ayah means: (You are the best of peoples evolved for mankind.
Commanding the good, forbidding what is evil, and believing in Allah.)
This Ayah means: (Let there be among you a group that invites to the good,
commands the lawful, and forbids the evil, they are indeed the successful
ones).
37
Al-imam Abu Ali Al Daqqaq, a great Muslim scholar who lived in the fifth
century of Hijra, said:
" The one who withholds the truth (i.e. commanding the good and forbidding
the unlawful) is a mute devil."
38
1- Text: in Arabic nuss, usually refers to an Ayah of the Quran or a Hadeeth Saheeh.
2- Fatwa : a religious opinion, sentence, or judgment.
39
This is more necessary now then ever, due to the increasing ignorance
among us nowadays, to ensure that we are not stepping over our field of
expertise just because we feel it is right. Feelings, unsupported opinions, or
proofless tales are not always a reliable source of knowledge.
Allah, subhanahu wa Ta'ala, has given us the tongue as a great endowment,
however, misusing and abusing it, is not only straying and sinful, but may be
severely punishable as well. Examples of the sins of the tongue are; gossip
(ghibah), tale-bearing (namimah), talking without being knowledgeable and
the like.
Being opinionated without possessing the appropriate knowledge is a
dangerous pattern of behavior, yet unfortunately, very common nowadays.
Know, may Allah guide us and you, that misusing the tongue is extremely
dangerous, it could render the Muslim unbeliever(mutadd).
The Prophet, sallallahu alayhi wa aalihi wa sallam, in the Hadeeth Saheeh
related by Bukhari and Muslim by way of Abu Huraira, may Allah be pleased
with all of them, said:
" "
" "
Which means: "and truly, what makes people fall into Hellfire on their faces is
the reaps of their tongues.
40
Imam Abu Hamed Al Ghazali, rahimahu Allah, said: " The tongue is a great
endowment from Allah; though small in size, its crime is enormous."
A person may say words praising Allah for which he may earn reward. One
the other hand, a person may say a single that takes out of the folds of Islam,
thereby loosing the rewards of all his previous good deeds.
The Prophet, sallallahu alayhi wa aalihi wa sallam, in a Hadeeth Saheeh
narrated by Bukhari and Muslim, may Allah be pleased with them, replied to a
companion who asked about the best among the Muslims:
" "
Which means: "He whom the Muslims are safe from his tongue and his hand."
Therefore, Islam emphasizes the implementation of high ethical and moral
values as a protective measure to safeguard the society from deviation and
collapse. And, finally, we say that Islam has guaranteed every Muslim his/her
freedom of speech as long as he/she does not violate this act by invading the
freedom and rights of others.
Allah, The Exalted says in Surat Qaf, Ayah 18:
( )
This Ayah means : (Not a word does he utter but there is a vigilant guardian.)
The general meaning refers to fact that each word spoken is taken down by a
guardian (raqeeb). This has been construed to mean that the guardian only
records words, not thoughts which are not uttered.
These proofs from the Quran and Sunnah clearly caution people to increase
their level of awareness to what they may utter, and think before you say
anything.
41
. ."
." .
The hadeeth means: " Allah does not take away knowledge ordering it pulled
away from the hearts of people, but Allah takes the knowledge away by
taking away the scholars. Until no (or few) scholar remains, people appoint
for themselves ignorant leaders, whom they ask. Those leaders will answer
them, thus straying themselves and others."
If anyone takes a quick look at the Islamic world today, he/she would quickly
notice the realization of this important Hadeeth on all levels around Muslims.
Even though, in many cases people take actions and make decisions in good
faith based on warm emotions and good intentions, yet good intentions are
simply not good enough.
()
This Ayah means: (And do not indulge in that of which you do not have any
knowledge of, for surely the hearing, the sight, the heart, all of those shall be
questioned of).
42
There are numerous ayahs and ahadeeth to this effect, Allah, Ta'ala, said in
Surat An-Noor, Ayah 15:
( )
This Ayah means: (And you say out of you mouths things of which you have
no knowledge, and you thought it to be a light matter, while it was most
serious in the sight of Allah).
Personal convictions and half-knowledgeables1, and lack of knowledge and
sense of accountability is the reason for the fall of all civilizations.
P
1- Half-knowledgeables: are people who did not receive adequate Islamic teaching and
training. In many cases, they would deliver half-truths. Half-truths are many times more
severe than or equal to no truth. However, this is not to be misused, there are very
knowledgeable, effective, and sincere people working in many fields, may Allah protect
them, and make their knowledge beneficial to all of us.
43
CHAPTER FOUR:
U
44
Al-Aqeedah At-Tahhawiyyah
.
:
:
.
Translation:
Al-Imam
Hujjatul Islam Abu Jafar Al-warraq At-Tahhawiyy, may Allah
45
Explanation:
Imam Abu Ja'far At-Tahhawwiy plainly and clearly informs and draws
definitive lines referring to the creed of the majority of Muslims and the
successful sect of Ahlus Sunnah wal Jamaa, at a time when many straying
sects reached a serious level in misleading people by introducing dangerous
innovations in the Islamic Aqeedah. This caused an equal reaction by the
scholars of Ahlus Sunnah wal Jamaa to defend the pure Tawheed that the
Prophet, sallallahu alayhi wa aalihi wa sallam, spent his life teaching, and to
refute any false claims with proofs of the Quran and Sunnah.
Imam At-Tahhawiyy, also refers to this as the correct Aqeedah that every
Muslim should conform to, in order to be on the safe side, thus escaping from
an everlasting loss.
The text refers to the three on going top notch scholars of Ahlus Sunnah,
Imam Abu Hanifa, Qadi Abu Yousuf, and Imam Muhammad bin Al-Hasan1,
may Allah be pleased with them all. They, among other pious scholars are
the pioneers in demonstrating strict adherence to the Book and Sunnah, and
deduced rules that shaped the balanced stand of Ahlus Sunnah wal Jamaa
as moderate in Aqeedah, Fiqh and methodology2.
-----------------------------------------------------------------------------------------------------1. Abu Hanifa: also called Al-Imam Al-Azam, meaning the Great Imam, was born
around year 80 Hijri and died year 150 H. Left a great legacy and a tremendous
amount of knowledge. Qadi Abu Yousuf, and Imam Muhammad, are both his
students. Often scholars refer to them as his companions. Imam Abu Hanifa was
more specialized in fiqh than other subjects, yet he was a top learned scholar in all
fields of Islamic Sciences, loved by all the Muslims, and Allah blessed him so much
by so many people still loving him and making supplication for him until this day and
probably till the day of judgement. Some ignorants in recent years attempted to
blemish him, but Allah will always protect his Awliya. Imam Shafiiy said: people are
all children if compared to Abu Hanfia in Fiqh, may Allah be pleased with him.
2. Methodology of Ahlus Sunnah is to abide by the Quran texts and the Saheeh of the
Sunnah, and not to inject in Islam innovations of evil. Thus, while Ahlus Sunnah
remain moderate, open-minded, and creative, we strongly reject the introduction of
bad innovations that are unsubstantiated in Islam, and would swerve people astray.
46
CHAPTER FIVE:
TAWHEED
Monotheism or (Belief in God)
:
U
47
. : -1
1. We say about the Tawheed of Allah (monotheism), believing in
Allah's help - that Allah is One, without any partners.
Explanation:
U
48
Which means: Know (acquire the knowledge of); there is no God but Allah.
()
The ayah means:
Therefore, believe in Allah and His messenger, the Prophet who is not
lettered, who believes in Allah and in His Words, and follow him that can be
guided.
Numerous versus in the Quran point to the belief in Allah first, because if
belief in The Creator is not firm, nothing else helps.
Hence, aqeedah and Tawheed must happen first before an accountable can
act on any of the commands of the Quran and Sunnah.
This does not mean that an accountable Muslim should halt until he/she
learns Tawheed. On the contrary, errors in actions, belief and utterance are
counted and recorded. Accountable people who purposely, whether
ignorantly or deliberately, delay acquiring Tawheed, and other basic Fiqh
requirements are sinful and accumulating sins every minute they delay
further. Not only that, but if their Aqeedah is spoiled because of an error in
belief or their prayers are spoiled because of an error due to lack of
knowledge, then consequently they will be liable for an invalid and noncounted prayer, etc..
49
()
This ayah means: Allah charges every soul with what it is capacitated to do,
it will be rewarded for the good it does, and punished for the evil it commits
()
Which means: The how will it be with them, when they are assembled in a
Day, in which there is no doubt, and every soul is given rightfully what it
deserves, and they are not wronged.
Hence, accountability entails taking charge of ones life and time, as
everything little and big reward or sin acquired, will be presented in the day of
judgment.
50
Someone may work hard exhausting his or her efforts and resources in the
worship of Allah, performing lots of prayers, fasting, zakatetc, but their
deeds may be spoiled by wrong beliefs. All matters of belief should be
mastered by acquiring knowledge directly from an authorized scholar.
Hence, once an accountable person knows and believes in "la ilaha illallah
Muhammad Rasoolullah", he or she must seek knowledge. No opinion
should count, no theories can be admitted, and no ideas can be put
foreword, because a true Muslim should after believing in Allah, learn before
expressing opinions ignorantly. An accountable Muslim must learn who he or
she claims to worship, and precisely this is the topic that Tawheed deals
with, namely, about The Creator.
Allah is One, has no partners: The Oneness of Allah means that The
Creator, subhanahu wa Taala, is one in everything that pertains to Him, He,
Taala, has no managers to help him with the creation, no associates to
share the dominion with, and no partners.
Allah Taala said in Surat Al-Ihklas, ayah 2:
(
)
The ayah means: say Allah is One.
One here does not reflect a number, rather being absolutely unique and
nothing is like Him.
Allah Taala, said in Surat Al-Baqara, ayah 163:
( )
This ayah means: your Lord is One, there is no God other than Him, ArRahmaan, Ar-raheem.
51
This ayah is apparently pointing to the fact that Allah has no partners.
-2
2- And there is nothing is like Him.
Explanation:
This is Tawheeds most important rule, and it is based on the Ayah 11, in
Surat Ash-Shura, where Allah said:
U
( )
52
(
)
(
)
The above mentioned ayahs, among a lot more in the Quran, constitute the
basis of Islamic belief in Allah. He is not the creation.
Delusions cannot apply to Him, minds cannot encompass Him, thoughts
cannot conceive Him, imaginations cannot grasp Him.
53
-3
3- There is nothing that can overwhelm Him.
Explanation:
U
( )
The ayah means : Is not He Who created the heavens and the earth Able to
create the like of them? yes, that He is! for He is the All-knowledgeable
Creator
Allah Taala is the absolutel Lord of the worlds, and nothing is difficult, or
overpowering to Him.
Allah, Tala is attributed with the attributes of perfection, as He is The Lord of
the worlds. Therefore, nothing can overwhelm Him, and nothing is hard or
impossible for Him, as He created everything and everything happens by His
Will. If something is impossible for Him, that would negate the attributes of
God and Godhood, and it would be a contradiction in terms.
. -4
4- And there is no God other than Him.
Explanation:
U
( )
54
This ayah means: Allah, there is no God but Him, who is attributed with life
and everlastingness .
There is only One Creator for the entire creation, Allah Taala said in Surat
Al-Anbiya, ayah 22:
( )
In this ayah, Allah Taala is answering those who claim that there are more
than one God. The ayah means : If there were gods beside Allah, then verily
both (the heavens and the earth) had been disordered. Glory to Allah, the
Lord of the Arsh, Who is clear from all that they ascribe Him with.
Furthermore, Allah Taala said in Surat Al-Muminoon, ayah 91:
)
(
This ayah, is again, a direct response to those who believe that Allah has a
son or a partner. The ayah means: Allah does not have any son, nor is there
any god along with Him; else would each god have assuredly championed
that which he created, and some of them would assuredly have overcome
others. Glorified be Allah Who is above all that they attribute Him with.
Notice that at the end of both of these ayah, Allah is alerting us to glorify Him
and clear Him from non-suitable attributes.
There is only one God, The Lord of the worlds. Some people believe in two
Gods. Some believe in an entity divided by three, each sharing the
responsibility of managing the worlds. Some feel that there are many Gods,
each responsible for some aspects of life.
The fact is, there is One God, The Creator, and everything else other than
Him, are the creation -created by Him-, thus, cannot be God. The Quran
repeatedly stresses this fact, and logic necessitates it, and here are just a
few logical arguments:
1- Hypothetically if we assume that there are two Gods, which is of
55
2- If we assume contrary to the truth- that there are two gods, then they
both must be equal in the attribute of existence, yet they must be
distinguished from each other. Otherwise what is the logic behind
two!! And in fact it is impossible to be different, since God is attributed
with the perfect attributes, and is clear of all and any imperfection.
That would necessitate one of them having more perfect attributes
than the other, which would make the latter less, hence, he cannot be
god. Or that one would simply have more attributes that are not
attributes of perfection..! but God is attributed only with the attributes
of perfection, therefore the second is not god.
3- If we assume contrary to the truth- that there are two gods; then
either one of them is enough to manage the worlds or one is not
enough. If one of them is enough, then the second god is not needed,
and nothing is in need of him, and it would be nonsense to have him
to start with. If one cannot manage the worlds without the other, then
they both are needy, and dependant, and incapacitated on their own,
hence, both cannot be gods, as God is not in need of anything, and
56
4- If we assume contrary to the truth- that there are two gods, then one
of them should be able to hide some of his actions from the other, or
he is incapacitated of that. If he can hide things from the other, then
that makes the god ignorant and unknowledgeable, which means he is
not god. And if he cant hide any action from the other one, then he is
incapacitated and not able to do all he wills, and not omnipotent.
8- If we assume-contrary to the truth- that there are two gods, then can
one of them buy the other one out? And remain the only power? If he
can, then the second god is weak, and not needed, meaning he is not
god. If he cant then he is incapacitated, and god cannot be
incapacitated.
57
From all the above and a lot more logical arguments we can conclude that
there is only One God, Allah, Taala, The Creator.
-5
5- He is The Eternal without a beginning and The Everlasting without
end.
Explanation:
U
)
(
This ayah means : He is The First (without a beginning) and The Last
(without a beginning) .
Allah Taala, is Eternal, He existed eternally when nothing else existed. No
space, no time, no sun, no moon, no galaxies, absolutely nothing, but Allah.
Allah willed for entities to be created, and then space was created, and
planets, and earth, thats how space, place, and time was created and used.
Hence, Allah existed when nothing else existed, that includes space and
place, therefore, Allah does not exist in a place, as He is not in need of a
place, because He eternally existed before creating the place. Creation need
places, spaces and time to exist, Allah is not similar to the creation.
Time and place do not apply to Him.
Time is a creation and a standard for the creation. Allah is The Creator, He
created time and place, hence, for His existence there is no beginning and
there is no end. Because both beginning and end imply time and a starting
point, which are attributes of the creation not The Creator.
Another point is that Allah, Taala, is Eternal and Everlasting because of Him,
because He is God, not because of anything else. For example, Heaven and
hell are everlasting. But they are everlasting because of the Will of Allah to
be as such, not because of themselves. Heaven and Hell are creation of
58
. -6
6- He will never perish or come to an end.
Explanation:
U
()
The ayah means: Trust in The One who attributed with Life, Who does not
die, and glorify Him
The Ayah explicitly points that Allah Taala is not subject to change or death.
()
59
. -7
7- Nothing happens except what He wills.
Explanation:
U
()
. -8
8- No imagination can conceive of Him, and no understanding can
comprehend Him. He does not resemble the creation.
Explanation:
U
( )
( )
60
This ayah firmly established that nothing is like Him, therefore everything we
imagine or capacitate is something, and Allah is similar to nothing.
-9
9- He does not resemble the creation.
Allah Taala, said in Surat Al-Ikhlas, ayah 4:
61
tried to conceive God in their imaginations, that lead them to compare Him
with things the mind knows and understands, therefore, they fell into
blasphemy.
62
Root of Deviation:
Since the rise of Islam some Jews and/or Christians who converted to Islam
intentionally or unintentionally imported portions of their old faith and belief
with them. Anthropomorphism was one of the main, most sensitive, and most
dangerous principles they imported. Often times those ideas and
philosophies were introduced silently and peacefully into the Islamic society
and injected into some muslims faiths.
The scholars of Quran and hadeeth1 have realized this danger and many
have highly emphasized the danger of such introjections.
63
1. Hadeeth:
Such introjections may lead to a deviation in the Muslims faith from the pure
Tawheed to anthropomorphism which leads to blasphemy. This is exactly
what Islam came to abolish.
Having Muslims fall for anthropomorphism in creed means replication of the
previous history of other nations where they altered the original message of
monotheism and manufactured a reformed message of anthropomorphism
(Tajseem).
Hence, scholars named those introjections as israailiyyat1. Usually these
israailiyyat were imported to Muslims via converts of Jewish or Christian
background starting from the Prophets time onwards.
_____________________________________________________________
1. Israailiyyat:
64
even taught many companions, and more importantly they were highly and
extensively learned scholars in Judaism before converting to Islam. Often times
when they were teaching the new companions or the Tabieen, after the Prophet,
sallallhu alayhi wa aalihi wa sallam, they would mention that this hadeeth is from the
old books ( Jewish or Christian books), and some used to attribute sayings to where
they belong in his session, so if the Prophet said it, they would attribute it as such,
and if they learned it from the old books, they would also attribute it as such.
Praise due to Allah, The Lord of the Lords, this infiltration of Israailiyyat into
the books of Tafseer and Hadeeth was immediately identified and isolated.
The standard was and will always be The Quran itself, which is preserved
from alteration and change, and of course, the authentic ahadeeth. However,
some people who do not receive their Islamic knowledge properly , they may
fall in the pitfalls and go astray.
The Prophet, sallallahu alayhi wa aalihi wa sallam, did not come with a new
message in its entirety. As a matter of fact, the Prophet, sallallahu alayi wa
aalihi wa sallam, came with the same identical message of pure Tawheed
(monotheism) that all the preceding Prophets came with from Adam, to
Muhammad, including Noah, to Moses, to Jesus, etc.. may the best of peace
and blessings be upon them all.
When people deviated in Tawheed after their prophet passed away, Allah
sent another prophet to correct their belief and teach them the right belief,
and so on. However, many were subjected to destruction and annihilation
because they deviated to anthropomorphism from monotheism. Thus they
became ignorants in the Lord they claim to worship and worshipped an
imaginary God instead.
The Prophet, sallallahu alayhi wa aalihi wa sallam, said in an authentic
hadeeth narrated by Bukhari and Muslim :
""
This hadeeth means: all the prophets are like brothers, their belief
65
(Tawheed) is the same In other words, they all came with the same
message of the pure Tawheed ( monotheism).
1- God lives in heaven, God takes walks in heaven and He makes sounds
when he walks!!! God walks among the trees in the cool of the day, Also
Gods creation can hide from him!!! :
Then the man and his wife heard the sound of the Lord God as he was
walking in the garden in the cool of the day, and they hid from the Lord God
among the trees of the garden. But the Lord God called to the man, Where
are you? He answered, I have heard you in the garden, and I was afraid
because I was naked, so I hid. And he said: who told you that you were
naked? Have you eaten from the tree that I commanded you not to eat from?
The man said; The woman you put with me-she gave me some fruit from the
tree and I ate. Genesis 3:8
66
DANIEL 2:22
DANIEL 2:28
6- God comes down and descends from heaven to planet earth, also dwells
in it!! :
At that moment heaven was opened, and he saw the Spirit of God
descending like a dove and lighting on him
MATTHEW 3:16
JOHN 1:10
67
8- God is composed of parts, can be divided, or a part leaves the origin, then
dwells into other entities!!! :
Father, just as you are in me and I am in you.
JOHN 17:21
9- God has limbs!! right hand!! And one can stand to next to his right hand!!:
I see heaven open and the Son of Man standing at the right hand of God
ACTS 7:56
1 JOHN 1:5
Examples are numerous, but that should give you an idea of the trend of faith
being almost entirely anthropomorphistic in nature.
Note that many people in the world nowadays believe in many of the above
mentioned anthropomorphistic belief, up to and including some, who call
themselves Muslims!!!!. Those have simply adopted the belief of the altered
Jewish old books.
Being an anthropomorphist (mujassem) is considered blasphemy (Kufr) in
Islam, may Allah safeguard everybody and keep us steadfast on the right
path of truth.
68
Implicitly devious:
Some people who claim Islam attempt to be more implicit and philosophical
about it, so in an attempt to conceal their belief, they attribute God with many
of the above mentioned attributes and then say the following nonsense
statement : he is attributed with limbs, organs, directions, residing in a
place, sitting on a chair!!!, time, limits, two hands, two feet, lips, face, hips,
fingers, .etc. they say all these things are his attributes but in a manner
that suits his majesty!!!!!
This is a very dangerous methodology, as it in fact- the same as pure
anthropomorphism, however, with a special edition entailing that it suits his
majesty.
The Truth:
Islam, indeed, considers ascribing God with any such things a clear
blasphemy. It is blasphemous to believe that God is attributed with human
features, human face, lips, teeth, two hands, fingers, hips, two legs, two feet,
etc... Islam considers all these things imperfections, as they are human
attributes indeed. The rule is, any attributes of human beings are attributes of
imperfection, and The Creator is only attributed with The Attributes of
Perfection. Ascribing any attributes of the creation to Allah, invalidates
Islamic belief and negates monotheism (Tawheed).
Golden Role:
Cease your mind as you will never be able to encompass Him, believe
in His attributes of Perfection, and submit the true meanings and
interpretations to Him. No matter what you do, do not resemble Allah to
the creation and do not negate any of His attributes, as both things lead
to blasphemy.
69
-10
( )
This ayah means:
He is the Oneattributed with Life. There is no God but Him. So pray to Him,
and be sincere in the religion to Him only, Praise be to Allah, the Lord of the
Worlds.
Among the attributes of Allah, Subhanahu wa Taala, is being attributed with
Life. However, a life that does not resemble that of the creation. In other
words, we, for instance, are attributed with life. But our life is due to many
causes and reasons. If any of those reasons ceases to continue, our life
would immediately end. Just to enumerate a few, we live because of the Will
of Allah for us to live, once that Will necessitate death, then death ensues,
hence our life is sustained and dependant on the Will of Allah.
Allah, Taala, also created reasons for us to sustain our life, such as water,
air, food, nerves, arteries, etc. If any of these reasons cease to exist or is
not provided, then our life ceases with it.
As for Allah, Taala, He is attributed with Life, because of Him, Subhanahu
wa Taala, not because of anything sustaining Him. He is Living
independently of any reason or cause, He is the sustainer of all reasons and
causes. He is not in need of anything, and everything is in need for Him.
70
. -10
10- He is eternal, and is not subject to sleep.
Explanation:
U
()
71
-11
Allah, subhanahu wa Ta'ala, is The Creator, which means The One who
bring entities from a state of absolute non-existence into a state of existence.
No one is attributed with creating as such, but Allah.
Allah Taala said in Surat Ar-Rad, ayah 16:
()
This ayah means: Say, Allah is The Creator of all things, and He is The One,
The Omnipotent.
( )
This ayah cleary means: Is there any Creator other than Allah?
( )
The meaning is this ayah is: Were they created without a creator, or are
they the creator??
Know, may Allah guide us and you, that what is meant by these Ayahs is that
Allah Taala created everything. By saying everything, it is meant as literally
72
Allah is the Creator, and everything else whether existed in the past, in the
presence, or will exist in the future, is in totality with no exception is a
creation of Allah. That includes, the Arsh, the seven heavens, the seven
earths, Paradise, Hellfire, time, place, planets, stars, humans, animals,
microorganisms, deeds, intentions....etc.
The first thing Allah created was water, then Allah, subhanahu wa Ta'ala,
created the Grand Arsh.
Some people refer to the Grand Arsh as the throne, however, the truth of the
matter is all we know about the Arsh is that it is the largest creation that Allah
created, it has pillars carried by eight angels on the day of judgment, and it is
the ceiling of Paradise.
()
This ayah means: I created the Jinn and Mankind only so they worship me.
_____________________________________________________________
1. Jinn: Arabic for the other form of accountable creation God created. The accountable
creation consists of three categories; Angles, Humans, and Jinn. Angels are obedient
soldiers of God. Humans were created and given the choice to act towards believing or
disbelieving. This latter characteristic is shared by Jinn. Jinn comes from the Arabic word
janna which mean hidden, or unseen. They are creations from lighter stem than humans
which are made from clay. Hence, Jinn are not usually seen to humans, their world is very
similar to the human world, some are good and some are evil. They do not know the
unforeseen, but because of their created nature of a lighter stem, the physical barriers that
73
apply humans ( who come from a heavier stem) do not apply to Jinn. They are accountable.
-12
( )
-13
( )
The meaning of this ayah is: And He it is Who gave you life, then He will
cause you to die, and then will give you life (again).Man is verily a a denier.
Allah, Subhanahu wa Taala, by His Power and Wisdom wills for the creation
74
or some of it to die without harm or impact to Him. He, Taala, wills for death
and does not fear the consequences, as nothing can harm him.
Allah Taala, said in the Holy Quran, Surat Ash-shams, ayah 14-15:
(
)
This ayah means: But they denied Him, and they hamstrung her, so Allah
doomed them for their sin and leveled their homes with earth (destroyed all
of them and everything they have), and He does not fear the consequence.
Because humans usually tend to fear backlash if they punish their enemies
severely. But Allah, Taala, is the absolute Lord of Lords.
-14
()
This ayah means: And the final Hour will come, there is no doubt thereof;
and Allah will resurrect those who are in the graves.
Allah, Taala, resurrects the dead from death without any difficulty and gives
them life again. Just as He, Taala, gave them life the first time when the
creation didnt even exist, before the day of judgment, He, subhanahu wa
Taala, gives them life again after death to enable them to withstand the
75
-15
15- He has always existed (eternally)1 with His attributes before any
creation. Bringing creation into existence did not add anything to His
attributes that was not already there.
P
Explanation:
U
( )
The meaning of the ayah is: O mankind! You are the needy to Allah. And
Allah is the One Who is not in need of anything, to Him praise is due.
Allah, Subhanahu wa Taala, has always existed eternally1 with no beginning.
Any beginning implies a starting point in time or place, and since Allah.
Taala is The Creator of time and place, and He, Taala, existed eternally
when no time or place was created, therefore, He, subhanahu wa Taala,
cannot be attributed with a beginning.
P
"
"
76
Remember nothing means absolutely nothing. Then Allah willed for the
creation of water and then the Arsh, and so on.
Nothing includes space and place.
It means no space nor any place, no air, no heavens no skies, no earth,
absolutely nothing, but Allah, Taala.
This hadeeth constitutes a solid rule in Tawheed, especially in distinguishing
The Creator from the creation. The Creator cannot have a beginning
because the beginning implies time, and since He created time, hence, His
existence cannot be subject to time. The same applies to space and place.
THE CREATION DOES NOT SUBJECT THE CREATOR, BUT INDEED THE
CREATOR SUBJECTS THE CREATION.
77
Another very important point this topic brings is change. Can change bbe
applies to Allah, Taala?
We have so far determined that time, place and space are symbols of the
creation and cannot under any circumstances be applies to The Creator.
Applying such things to The Creator means subjecting Him to the measures
and standards of the creation, which of course- means blasphemy ( riddah).
The same applies to change. Allah, Taala, is not subject to change, simply
because anything that is subject to change means one of two things:
1- The force that changed it has more power. This is impossible because
Allah, Taala, is The Lord of Lords, The Almighty.
2- Whatever changed, changed to either a more complete and perfect
status or to a lesser status. This is impossible as well, because it
implies that Allah was not attributed with truly perfect attributes before,
which implies deficiency and imperfection to Him at one state or the
other, which is impossible. God must be attributed with the attributes
of perfection, and nothing can subject Him to any change.
78
. " "
Which means: Subhana1 The One who changes but is not subject to
change.
P
_____________________________________________________________
1.
79
-16
Explanation:
U
As we have previously seen creating the creation did not and cannot add to
the attributes of Allah anything that was not of His attributes in eternity. No
change was He subjected to in His attributes or else, after creating the
creation.
JUST AS HE ETERNALLY EXISTED WITH HIS ATTRIBUTES BEFORE
CREATING ANY CREATION, HE, TAALA, CONTINUES TO EXIST
EVERLASTINGLY AFTER CREATING THE CREATION WITHOUT ANY
CHANGE OR ALTERATION.
And just as His attributes are not subject to change, and they have always
existed eternally, then they remain not subject to change everlastingly.
Hence, no attribute will be added to His attributes that He, Taala, did not
already have. And no attribute of His is subject to completion or
enhancement, or perfection, because it already is.
80
-17
17- It was not only after creating the creation He gained the attribute of
The Creator, nor was it only after originating entities He gained the
attribute of Al- Bari ( The Originator).
Explanation:
U
)
(
This ayah means: He is Allah, the Creator, the Originator, the Fashioner. To
Him are the names of Perfection. All that is in the heavens and the earth
glorify Him, and He is theAlmighty and All-Wise.
This again is emphasizing that Allah,Taala, was always The Creator even
before creating anything. And it is not that He, Taala, became The Creator
after creating.
He, and His attributes are not subject to any kind of change, whether
addition, complementing, or otherwise.
-18
18- He was always The Lord even when there was nothing to be Lord of,
and always The Creator even when there was no creation.
Explanation:
U
( )
81
-19
.
19- Although He is attributed with The Ressurector, (because the
dead will be resurrected), yet He, Taala, had that attribute before
resurrecting anything. Similarly, He had the attribute The Creator
before creating anything.
Explanation:
U
)
(
The meaning of the ayah is: Look, therefore, at the results of Allah's Mercy
(in creation): how He gives life to the land after its death. He verily is the
One who gives life to the Dead, and He is Omnipotent.
This states that Allah, Taala, was always and will always be The
Ressurector even before resurrecting anybody. Life and death are creations
of Allah, and are subjected to Allahs eternal Will and Power.
82
-20
()
The meaning of the ayah is: and He Allah- has the Power to do any and
everything
Everything that exists except Allah, is a creation by Allah. All the creation are
subjected to Allahs Power and Will by definition, because He is the Lord and
The Subjugator. Therefore, He, subhanahu wa Taala, has the ultimate and
supreme Power over everything.
Omnipotent (Qudrah) is among the attributes of Allah, and just like all of His
Attributes, it is eternal, everlasting, not created and not subject to change.
-21
)
(
The meaning of this ayah is: They claim: Allah has a son! - Glorified be He!
He is not in need for that nor for anything. To Him is all that is in the
heavens and all that is in the earth. You have no warrant for this. Do you say
about Allah that of which you do not know?
83
-22
()
84
-23
( )
The ayah means: Allah, The One Who is not in need of anything, and
everything is in need of Him.
Allah, Taala, is The Creator who is attributed with the attributes of
Perfection. Hence, He is not in need of anything. Being in need implies
imperfection which would contradict and nullify the meaning of Godhood.
Every creation has needs, and therefore they are dependant.
Among the needs is the place and time, both of which are a creation of Allah.
We need a place and a space to exist in, because we are a physical mass.
Allah, Taala, is not like us, and therefore is not in need of a space or place.
He, Taala, exists without a place, because He is The Creator of place. The
same applies to time. Allah is The Creator of time, therefore, it does not
apply to him, Subhanahu wa Taala.
Anthropomorphists or (Al Mujassima) believe that Allah Taala resides in a
place or partially contained in a place above the 7th heaven, and they believe
if Muslims say Allah is not in any specific place this would lead to negating
Allahs presence. Because to them, if Allah exists then He must be in a
place. They fell in the pitfall of applying the standards of creation on The
Creator, may Allah safeguard us from this blasphemy.
P
85
( )
-24
24- Nothing is like Him, and He is attributed with Hearing and Sight.
Explanation:
U
Imam Abu Jafar At-Tahhawiyy brings this ayah from Surat Ash-Shura # 11,
which constitutes the basis of monotheism (Tawheed). This Ayah clearly
draws a line between the attributes of the creation and that of The Creator.
Nothing is like Him, no matter what one can imagine, conceive, or capacitate,
Allah is different from that.
The understanding of incapacitation to capacitate and encompass Him is the
correct understanding.
The Ayah also mentions two attributes, The Hearing and Sight.
These are among the attributes of Allah, Taala, and they are like the rest of
His attributes, eternal, everlasting, not created, and not subject to change.
Anthropomorphists argue that this ayah is a proof that Allah, has attributes
that are similar to humans, just vary in the shape, form, or magnitude. Of
course, this is a blasphemous belief, and here is how they were confused.
It is true that humans are attributed with hearing and sight, and Allah is
attributed with Hearing and Sight. Although the name of the attribute is
similar, but that is the extent of this sharing relationship. In otherwords,
nothing else other than the name of the attribute is common between the
hearing and sight of humans, and that of Allah, Taala.
86
Our hearing and sight, are due to many reasons and are dependant on many
factors. To enumerate a few;
A- Primarily we hear because Allah willed for us to hear.
B- We have an organ of hearing, which is the ear,
C- We also have inner, middle and outer ear, each with a specific role to
amplify the noise
D- This noise must be recorded ad interpreted in our brain to
appropriately respond and analyze.
E- We also have to have the appropriate nerve and blood supply.
F- Moreover, we necessitate sound waves on a certain frequency to
hear them.
G- Suitable environment for transferring the sound waves, etc.
H- Our hearing increases or decreases due to age, disease and other
factors.
I- Our hearing had a beginning and will have an end, some are even
born deaf, some have variant degree of hearing loss, etc..etc..
If anything goes wrong or is faulty with any of the factors, then our hearing is
impacted.
Allah, Taala, is attributed with Hearing, simply as such. His attribute is
eternal, everlasting, not created, and not subject to change. Allah subhanahu
wa taala, is not attributed with having organs or limbs. Nor sound waves,
frequencies, decreasing or increasing hearing power, etc..etc..
All of that implies change, and Allah, Taala, is not attributed with organs,
limbs, or change.
The same applies to the rest of the Attributes of Allah.
87
-25
( )
This ayah means: Opeople, worship Allah, The One who created you and
those before you, so you may succeed.
Allah, Taala, created every creation according to His eternal Will and
Knowledge purposely. Everything is created for a reason, every creation has
a certain role in its lifespan according to the Knowledge and Will of Allah.
-26
()
This ayah means: We have created everything with a specific destiny,
decree and mission.
88
Everything from bigger than galaxies to smaller than atoms has a destiny,
and every destiny was assigned by Allah, Taala.
-27
( )
The meaning of this ayah is: and for every nation everybody- there is a
fixed term, and when it comes to end, they cannot put it off for an hour nor
advance it.
Just as everything was created as per the Will of Allah, everything will end as
per His Will, and as per the destinies He destined for things.
Everything has a lifespan or a span which no one can alter, shorten, or
prolong. Everyones life and everything will end, it is simply a matter of time.
Everything must first take the course Allah willed for it, and then must reach
its final destiny.
-28
)
(
The meaning of this ayah is: He it is Who created for you all that is in the
89
-29
( )
This ayah means: They said: Glorify to You! We have no knowledge but that
which you gave us. You are the All-Knower, the All-Wise.
Imam Abu Jafar At-Tahhawiyy reaffirms again the absolute attribute of
knowledge of Allah, Taala.
He is the One Who knows about the unforeseen and what is evidenced by
His creation, nothing on earth or in heaven is hidden from Him.
He knows what is on land and in sea. Not a leaf falls but He knows about it,
and there is no grain in the darkness of earth, nor anything which moist nor
dry but is inscribed in a clear book. His knowledge encompasses everything,
He knows everything of all things.
90
-30
30- He ordered them to obey Him and forbade them to disobey Him.
Explanation:
U
( )
This ayah means: Say: Obey Allah and the messenger. But if they turn
away, Allah does not like disbelievers.
Although Allah Taala, eternally knew what will happen, He, Subhanahu wa
Taala, ordered people to obey Him and do good, and forbade them from
disobeying and doing evil.
Because Allah is Just, therefore, He sent messages and messengers to
people to deliver His orders and guide people to the right path of worship,
obedience and doing good. On the other hand, the message was to warn
them from disobedience and evil doing.
-31
( )
The meaning of this ayah is: And there is not a thing but with Us are the
sources thereof. And we give it in appointed measure.
91
All the creation is subjugated by His decree and will. No speck moves except
by His will and decree.
Imam At-Tahhawiyy is pointing to two important attributes of Allah, Taala,
and they are Al-Qudrah and Al-Masheeah, which means the decree and will.
These attributes are like the rest of Allahs attributes, eternal, everlasting, not
created and not subject to change.
Nothing in the universe happens from entities bigger than galaxies and
smaller than atoms unless the will and decree of Allah decree for it to
happen. Nothing can be executed unless Allah permits.
-32
32- His will is executed. The will of the creation cannot overcome His
Will. What He wills occurs; and what He does not will, could never
happen.
Explanation:
U
)
(
This ayah means: Say: O Allah! The Lord of everything, you give unto
whomever you like, and you take away from whomever you like, you elevate
whom you like and you bring down whomever you like, in your hand is the
good, and you are Omnipotent.
Imam At-Tahhawiyy explicitly referring to the will of the creation
(masheeah), yet, the will of the creation cannot contradict that of The
Creator. Our will is created by Allah as per His eternal will.
Hence, if a creation wills for something to happen, it will only happen if it is
permitted by Allahs eternal will and decree. And if a creation wills for
something to happen that Allah did not will for or decree, it could never
92
happen.
()
This ayah means:
and your will, will not be executed unless Allah wills. He is all-knowing, allwise
-33
33- He guides whomever He wills, protects them, and keeps them safe
from harm, out of His kindness and generosity.
Explanation:
U
( )
This ayah means: Such is the guidance of Allah wherewith He guides whom
He will of His creation, But if they associate anything with Him, all they did
would be erased.
Allah Almighty gives guidance to whoever He likes. In other words, He
creates guidance in the heart and mind of those of some people. He also
protects and guards some all due to His Kindness and generosity.
93
-34
34- and He leads astray whoever He wills, disgraces them, and afflicts
them, out of His justice.
Explanation:
U
( )
This ayah means: Had Allah willed, He could have made you (all) one
nation, but He sends whom He will astray and guides whom He will, and you
will indeed be asked of what you used to do in your lives.
.
Allah Almighty disgraces and afflicts whomever He wants justly. Every
endowment from Him is due to His Generosity and every punishment from
Him is just.
To Allah, Subhanahu wa Taala, belong the universe and everything in it, He
ordered people to obey Him and do the good, if they disobey Him, then they
are eligible for His punishment and humiliation.
94
-35
35- All of the creation is subjugated by His will, moving between His
generosity, and His justice.
Explanation:
U
Allah, Subhanahu wa Taala, created a will and the capacity to choose within
his creation. People are always faced with choices that entail good or evil.
They choose executing their will, intellect and free choice. They are
accountable based on the choice they make, whether good or evil
respectively.
If Allah gives them lots of endowments then it is due to His generosity, and if
He strips it away from them, and punishes them, then it is due to His just.
And in everything in life and thereafter, people and what happens to them are
between the generosity and the just of Allah, Taala.
-36
( )
95
-37
( )
The meaning of this ayah is: He it is Who gives life and gives death. If He
wants a thing, He wills for it to be and it is.
No one can hinder what He decreed. Allahs will and decree are executed,
nothing can prevent them.
Al-Qada according to scholars of Ahlus Sunnah has two meanings, some
scholars said it pertains to the will of Allah that decree things to happen.
Some said Al-Qada pertains to creating things, which means brining them
from the state of non-existence into the state of existence, and who can
hinder what He decrees??
Allah, Taala, said in Surat Fussilat, Ayah 12:
"
"
-38
38- No one can void His sentence, and no one can overpower His
commands.
Explanation:
U
( )
This ayah means: Allahs will, will be executed, but most people do not
96
know.
Allahs sentence is just and is executed. No one can delay, nullify, void or put
back what He willed. No one can prevent what He decreed, nor stops what
He gives. He does in His dominion whatever He wills.
-39
39- We have complete faith in Him, and firmly believe that everything
happens due to Him.
Explanation:
U
97
CHAPTER SIX:
:
U
98
-40
( )
This ayah means: O Prophet!
messenger, and a warner.
Allah Taala chose from mankind prophets and messengers to guide people
to the right path, and to teach them about their Lord and Creator. The first of
them was Adam and the last of them and their Seal was Prophet
Muhammad, sallallahu alayhi wa aalihi wa sallam.
Allah sent messengers to mankind to lead them to good and to deliver the
commands of Allah to them. Therefore the presence of the Prophets or their
message represent a continuing reminder of accountability to Allah in the day
of judgment.
Those people who did not receive any Prophet, nor received any message,
book, nor revelation, are not accountable in the day of judgment. They are
not eligible for punishment either.
Allah Taala, said in Surat Al-Israa, ayah 15:
"(
99
100
-41
( )
This ayah means: Muhammad is not the father of any man among you, but
he is the messenger of Allah and the Seal(Final) of the Prophets; and Allah
is All-Knower of all things.
The Prophet, sallallahu alayhi wa aalihi wa sallam, is the last and seal of the
Prophets. Among the most honorable of the prophets, -and they all are
honorable-, Abraham, Noah, Moses, Jesus son of Mary, and Muhammad
who is the most honorable of all, may the best of peace and blessings be
upon all of them. There is no prophet after him.
-42
42- He is the best of the pious worshippers, the most honored of all the
messengers, and the beloved to The Lord of the worlds.
Explanation:
U
)
(
This ayah means: And your Lord is Best Aware of all who are in the heavens
and earth. And we favored some of the prophets above others, and unto
101
-43
2T
2T
2T
Explanation:
U
()
The ayah clearly states that the prophet, sallallahu alayhi wa aalihi wa
sallam, is the Seal, which means the final of the prophets.
The Prophet, sallallahu alayhi wa aalihi wa sallam, came as the final
messenger to the universe.
This is also another insight, that there will be some people who will falsely
claim prophecy after the Prophet, sallallahu alayhi wa aalihi wa sallam, yet
they are self-sent based on their own personal desire and deviation.
This claim was shown in history a few times, and every time Allah exposes
102
" "
-44
44- He is the one who has been sent to all the jinn and all mankind with
Truth and Guidance and with Light and Illumination.
Explanation:
U
( )
This ayah means: And We have not sent you (O Muhammad) but as a
bringer of good tidings and a warner unto all mankind; but most of mankind
do not know.
There many prophets before Prophet Muhammad, sallallahu alayhi wa aalihi
wa sallam, and every prophet used to be sent to his people, tribe, or town.
The message of the Prophet Muhammad, sallallahu alayhi wa aalihi wa
sallam, is a consistent continuation of the messages of the prophets before
him, the core of which to call people to worship The Creator, one creator, and
to do good and avoid evil. No prophet will be sent by Allah after Prophet
Muhammad, sallallahu alayhi wa aalihi wa sallam. But the uniqueness of
Prophet Muhammads message, sallallahu alayhi wa aalihi wa sallam, is that
his message was not restricted to his tribe, town, people, or even mankind!, it
103
CHAPTER SEVEN:
104
-45
45- The Quran is the word of Allah, it came from Him without (saying)
how.
Explanation:
Allah Taala, said in Surat Al-Hijr, ayah 87:
( )
The ayah means: And We have given seven of the repeated verses
(Al-Fatiha) and the Glorious Quran.
The glorious Quran being kalamu Allah means the book of Allah, or the
book that was revealed by Allah to the angel Gabriel to the Prophet,
sallallahu alayhi wa aalihi wa sallam.
Saying this the Quran is the word of Allah is not meant in the literal sense.
Even though we say that the Quran is the word of Allah, Allah Taala, is not
attributed with speech like ours, which consists of words, letters, alphabets,
language, sounds, etc... Attributing Allah with alphabets, languages, uttering
letters, sounds, etc. leads to anthropomorphism (Tajseem) or Likening Allah
to His creatures (Tashbeeh). Because all letters, allalphabets, sounds are a
creation of Allah, and we have already established that Allah cannot be
attributed with anything of the creation. Both Tashbeeh and Tajseem lead to
blasphemy. Nothing is like Him in everything, subhanahu wa Taala.
One is incapacitated to understand the how it was revealed from Allah to
the angel Gabriel to the Prophet, sallallahu alayhi wa aalihi wa sallam.
Simply because when the question of how is asked, our answer will only
contain methods known to us or imaginable to us, and all of that cannot apply
to Allah, He is clear of non-befitting attributes.
105
,
-46
46- He ( Allah) revealed it (The Quran) to His prophet, and the believers
testified to it as the absolute truth with a firm faith.
Explanation:
Allah Taala, said in Surat Al-Haaqqah, ayah 43:
( )
This ayah means: It is a revelation from the Lord of the worlds.
The book was revealed by Allah to the angel Gabriel, and then to the Prophet
Muhammad, sallallahu alayhi wa aalihi wa sallam. The Quran is not the
words of angel Gabriel nor the Prophet, sallallahu alayhi wa aalhi wa sallam,
both of them are messengers. The believers who witnessed the revelation
and corroborated it with the events and contents, testified that this is the truth
from Allah.
-47
47- They (the believers) firmly believed that the Quran is the true word
of Allah, it is not created as in the speech of human beings.
Explanation:
The glorious Quran has many miraculous aspects to it, they are revealed
continuously. Among the miracles of the Quran;
106
a- The linguistic challenge, anyone who listens to the Quran up until our
days and for the rest of time to come realizes that no man can come
up with even a sentence similar to the Quran from a linguistic point of
view.
b- The scientific challenge, the Quran elaborated on many scientific
facts and talked about a variety of scientific subjects, from geology, to
marine biology, to embryology, among many others.
These miracles remain until our days after 1424 years witnessing the glory of
the Book of Allah, and testifying to its authenticity.
-48
( ) : ( ) :
48- Anyone who hears it and claims that it is the words of humans has
become an unbeliever. Allah condemned him, disgraced him and
promised him Hellfire when He said (in Surat Al-Muddathther, ayah 26,
which means): I will torture him in Hellfire. When Allah threatens
with Hellfire,it is for those who say: This is just the words of humans
(the meaning of Ayah 25 in Surat- Al-Muddaththir).
2T
2T
2T
2T
Explanation:
Some people out of ignorance, hatred, or deviation accused the Prophet,
sallallhu alayhi wa aalhi wa sallam, as he made the Quran up. Allah, Taala,
challenged them to bring even an Ayah similar to the Quran, which they
failed to do then, now and for ever to come.
Having failed this ongoing challenge, they unleashed a malicious campaign
of rumors against the Book of Allah. Allah Taala, promised them Hellfire, and
they are unbelievers, as humans can never come up with even a verse
107
Moreover, unlike some other revelations that have been tampered with,
Allah, Taala, promised to safeguard the Quran and that is witnessed until
now, and will be as such forever. This is another continuing miracle and
challenge simultaneously.
-49
49- We know and firmly believe that the Quran is the word of The Creator of
mankind and that it is does not resemble that of humans.
Explanation:
Imam At-Tahhawiyy is reaffirming the belief of Muslims that the Quran is the
Book of Allah, and stating the fact that no human can ever come up with
anything like it.
108
CHAPTER EIGHT:
THE BLASPHEMY OF
ANTHROPOMORPHISTS
(Al-Mushabbihah & Al-Mujjassimah),
and
Urging Muslims to submit the true
interpretation of verses to Allah.
109
-50
( )
This ayah means: The Lord of Majesty, is above what they attribute Him
with (non-suitable attributes).
This is the core of Islamic belief. Islam is based on distinguishing The
Creator from the creation. More than one third of the Quran is concentrated
on Tawheed emphasizing this fact.
Anytime anybody ascribes Allah Taala even with one attribute of a human
being, he/she is rendered a blasphemer(Murtadd) and departed the circle of
Islam.
Due to cultural invasion and religious ignorance, may people unfortunately
who claim to be Muslims attribute non-befitting attributes to Allah Taala,
rendering themselves non-believers instantly.
110
-51
51- Anyone who grasp this should take note of it, and refrain from
saying things such as the unbelievers say. They should know that He,
and His Attributes, is not like human beings.
Explanation:
Allah Subhanahu wa Taala said in Surat Al-Hashr, ayah 23:
)
(
This ayah means: He is Allah, the is no God but Him, the Lord, the One
Who is pure from any imperfection, the One who is clear from every
imperfection, the One who witnessed for Himself that there is no God but
Him, the One who witnesses the saying and deeds of His creatures, the
defeater Who is not defeated, the One for Whom nothing happens in His
dominion except what he willed, the One who is clear of the attributes of the
creatures and of resembling them, Glorify to Him, He is above all that they
ascribe Him with.
Al-imam Abu Jafar At-Tahhawiyy is stating that any one who understood
what Allah promised for those who liken Him to His creatures will never say
or belief such a thing. Allah, Taala, created us and sent messengers so we
can worship Him. The only way to worship Him is to know Him. Knowing Him
is realized in distinguishing His attributes from His creation.
Failure to do so leads to blasphemy and misguidance.
111
) : -52
(
52- The people of Paradise will see their Lord without their vision being
all-encompassing and without the how of their vision being known,
as the Book of Allah said in Surat Al-Qiyamah, ayah 22: (which means):
Faces on that Day are radiant, looking to their Lord'
2T
Explanation:
Al-imam Abu Jafar At-Tahhawiyy is mentioning the belief of the majority of
Muslims that those who succeed and enter paradise will see Allah Taala,
BUT without Him being in a place, and without how. In other words it is
simply unimaginable, as Allah Taala, is not a mass that occupies space nor
is He contained in a direction, subhanahu wa Taala. Therefore when some
Ahlus Sunnah scholars said there is a vision, they made sure to stay clear of
attributing Allah with being in a place or contained in a space.
Al-imam At-Tahhawiyy brought forth the proof on seeing Allah from the Ayah
in Surat Al-Qiyamah which talks about the good people whose faces are
going to be radiant in the day of judgment, looking to their Lord.
Some scholars differed in opinion and said that Allah Taala cannot be seen,
not now nor in paradise. They said seeing Him meaning a reflection of an
object, a mass and a distance, etc.. which is impossible. Their proof is the
ayah 103 in surat Al-Anaam where Allah Taala said:
112
-53
53- We submit the true meaning and interpretation of the above verse
(regarding vision) to what Allah wants and knows, and everything that
has come to us about this from the Messenger, sallallahu alayhi wa
aalhi wa sallam, in authentic traditions, is as he said and its meaning
and interpretation is exactly what he intended.
Explanation:
This is a very important rule in Tawheed and Tafseer of the Quran and
Hadeeth. It explicitly and clearly dictates the method in which all Muslims
should follow to understand the verses of the Quran, or prophetic quotations
that talk about Allah Taala.
The method is SUBMISSION. Submitting the true meaning to Allah is the
safest way, as NO ONE knows what they truly mean anyway but Allah.
Many people attempt to interpret the meaning of some verses according to
their own understanding and capacity, which sometimes leads to chaos,
confusion and even blasphemy. Many people fell in anthropomorphism in
their attempt to extract the exact meaning of some verses, in which they
applied human features and human standards to Allah. This is a clear
blasphemy. Allah, Taala, warned us from seeking that of which we have no
knowledge or basis.
The following Quranic verse lays out the solid foundation for this
understanding and clears any doubt:
113
)
(
This ayah means:
He it is Who has revealed unto thee (Muhammad) the Scripture wherein are
clear verses (Muhkamat), they are the foundation (basis) of the Book, and
others (which are) metaphorical(mutashaabihaat). But those in whose hearts
are deviousness, follow the metaphorical verses seeking (to cause)
dissension and friction by seeking to (literally) understand their true meaning.
No one knows their true meanings but Allah. And those who are of sound
knowledge say: We believe in them as revealed; all is from our Lord; but only
men of understanding really heed.
Hence, the Quran explicitly says that we have two kinds of verses. Clear
verses (ayat Muhkamat) and metaphorical verses (ayat mutashaabihaat).
Many of the verses that talk about Allah Taala, or his attributes are
considered among the metaphorical verses. Because our human intellectual
capacity is limited, it is incapacitated to understand and encompass Allah
Taala or how his true attributes are. Therefore, Allah Taala, talked to us in a
way we understand yet warned us from imagining that He or His attributes
are similar to ours in anyway.
The safest way to understand these kinds of Ayahs is to believe in them with
the meaning Allah willed, and wanted, not to interpret them, and to surrender
and submit to them the way they are stated in the Quran. However, if
interpretations
are
done,
they
should
be
within the limits of the Islamic faith, thus satisfying two conditions; one is not
to liken Allah to His creature and the second is not to negate His attributes.
114
115
2- The other type of Ayah in the Honorable Quran is called according to the
Quran Ayat Mutashabihat. The Ayat Mutashabihat: are the type of ayat that
can have multiple meanings in the Arabic language.
Examples are also numerous, among them what Allah said in Surat Taha,
Ayah 5:
( )
The meaning of this ayah is:
Ar-rahmaan (The Merciful) Istawa over the Arsh
Many people who attempted to translate the Quran into other languages or
those half-knowledgeables who attempted to dive in the science of
Tafseer(Quranic interpretations) without proper academic knowledge in
Tafseer, and they knowingly or unknowingly disembarked into an unknown
territory for them which led many of them to commit serious mistakes.
Some have interpreted the above ayah with : Allah is firmly established on
the throne. They committed at least two errors in their effort to interpret and
understand the ayah, one in arbitrarily interpreting the Arabic word Istawa as
established, and the other interpreting the word Al-Arsh as the Throne.
This ayah is clearly among the ayat Mutashaabihaat, and submission to Allah
in its true meaning is the safest way.
This kind of irresponsible and erroneous interpretation may lead to
misguidance , chaos and confusion. And if some imagination are led to
imagine, then that is the pathway to blasphemy, may Allah safeguard us all.
Whereby Istawa can have many meanings. In the Quran itself, the word
Istawa have seven different meanings. In the Arabic language Istawa has
more than twelve different meanings. Picking and choosing one meaning
rather than the other is the source of the problem.
116
Here are some examples of ayahs in the Quran that contain the word Istawa
with totally different meanings in every ayah;
1- Allah Taala said in Surat Al-Baqara, ayah 29:
)
(
This ayah means:
He Who created for you all that is in the earth. Then istawa to the heaven
and made them seven heavens.
The word istawa in this ayah means: willed, or decreed the creation of seven
heavens.
2- Allah Taala said in Surat Yoonus, ayah 3:
)
"(
This ayah means:
your Lord is Allah Who created the heavens and the earth in six
Days, then He istawa over the Arsh, directing all things.
The word istawa here refers to Allah commanding all matters in the universe.
( )
This ayah means:
And when he reached his full strength and became a man, We gave him
wisdom and knowledge. Thus do We reward the good.
The word istawa in this ayah means that Musa, alayhi assalam, grew up and
became a young man.
117
()
()
This ayah means:
It is referring to the angel Gabriel: He who is powerful, and he
became clear to view
The meaning of istawa here is to appear clear.
)
(
118
()
This ayah is referring to the time of prophet Noah after the water
ceased and earth was coming back to normal, indicating the stability of the
ship on the water of the ocean. Allah said which means:
And it was said: O earth! Swallow thy water and, O sky! be cleared of
clouds! And the water was made to subside. And the commandment was
fulfilled. And it (the ship) came to be stable upon the water.
The word istawa here refers to the state of stability and comfortable sailing
on the water.
"()
There much more examples from the Quran, and the Arabic language that
assign different meaning to istawa.
119
120
Another example is what Allah Ta'ala said in Surat Al-Fath, Ayah 10:
()
The literal translation of the ayah would be: the hand of Allah is above their
hands. Yet, we have already established that Allah Taala is clear of being
attributed with organs and limbs, as that resembles humans. Therefore, we
can unequivocally state, that the meaning here does not refer to an actual
physical limb which is a hand.
The true meaning is known only to Allah, and among the suitable meanings
could be the blessings of Allah is bestowed upon them, etc.. The best way
though, is to submit the entire meaning to Allah. Submission (Tafweedh) is
the best and safest methodology.
According to the rules of the Arabic language, these ayat are Mutashabihat;
so they can have many meanings. If meanings are assigned to them, this
must be done in compliance with the Aqeedah, Saheeh Hadeeth and the
Arabic language, and it cannot contradict the foundational ayat (muhkamat.)
Surely the ayat of the Quran do not contradict one another, likewise are the
ahadeeth do not contradict one another or the Quran.
There are two methodologies in understanding the Ayat al-Mutashabihat, both
of them are valid, besides, they are the traditions of the Salaf Assaaleh. The
first methodology is called Submission (Tafweedh) and the second is called
Interpretation (Ta'weel). The Salaf and the Khalaf of the guided Muslims relied
on both methods equally and simultaneously. The Methodology of Tafweed:
believing that these ayat have meanings befitting to the perfection of Allah, in
the way they are stated in the Quran without trying to understand what they
really mean. In other words, rather than saying what these ayat mean in
reality, they referred these Mutashabihat ayat to the muhkamat ayat which
121
"(
The literal translation of the Ayah is: everything will perish but His Face,
However, the meaning of the Ayah according to Imam Bukhari is: (Everything
will perish but His Dominion.) Because additions like face, leg, shin, lingers,
foot....etc. is not applicable to Allah The Exalted.
In other words, the proper befitting meanings are not according to the
sensuous and physical meanings that delusions would lead to, such as
places, shapes, limbs, colors, movements, sitting, directions, smiling, running,
laughing, forgetting, or any other meanings which are not permissible to be
attributed to Allah, subhanahu wa ta'ala.
Furthermore, the Arabs during the first three centuries spoke the Arabic
language with a natural disposition and great eloquence. Their understanding
of its meaning was very sharp and sufficient. They understood that these
kinds of Ayahs have meanings that befit Allah, and that it is impossible
they would have sensuous and physical meanings which do not befit Allah,
The Exalted.
Imam Al Bayhaqi, radiyallahu anhu, in his book "Al-Mutaqad" related that
when the scholars of the Salaf were asked about how to understand the
Mutashabihat, said : " Accept them as they came without applying a "how" to
them." Without applying a "how" to them, means that Allah is clear of being
attributed with sitting, resting, moving, limbs, organs,..etc, it does not mean
that His Istiwa over the throne (Arsh) has a "how" of which we are ignorant.
On the contrary, the scholars completely negated that a "how" could be
applied to Allah. So the statement of those who say: Allah sits on the Throne
122
123
-54
54- We do not dwell into that (those kinds of verses), trying to interpret
it according to our own opinions nor our imaginations.
Explanation:
This is stressing on the methodology of submission (Tafweedh). As Allah
Taala, is the only one who truly knows the true meanings of everything.
-55
.
55- No one is safe in his faith unless he/she submits themselves
completely to Allah, the Exalted and Glorified, and to His Messenger,
sallallahu alayhi wa aalihi wa sallam, and leaves the knowledge of
things that are ambiguous to the one who knows them.
Explanation:
Al-Imam At-Tahhawiyy, make it very clear and unambiguous in his approach
of why should anyone try to guess a meaning of something no one knows the
extent thereof. The best is to believe in the verse and submit the true
meaning to Allah and His Prophet. People of knowledge maybe able to
elaborate to a certain extent on some of these meanings based on the firm
foundation of nothing is like Him, the Quran, the Saheeh of the Sunnah, the
Arabic language and the intellect.
124
-56
56- Ones foot will not be safe in Islam unless it is based on submission
and surrender.
Explanation:
This is a great rule in Islam referring again to the methodology of submission
of the entire meaning to Allah and His prophet when the ayah or hadeeth
pertain to Allah or His attributes.
A limited capacity can never encompass the creator of capacity.
Believe in the ayah and submit its entire meaning, believing that nothing is
like Him.
-57
.
57- Whosoever desires to know things which it is beyond his/her
capacity, and whose intellect is not satisfied with submission, will
remain deprived of the pure monotheism (Tawheed), true faith and
correct belief, and that he/she will be swinging between disbelief and
belief, affirmation and denial and acceptance and rejection. He/She will
be uncertain and confused, devious and doubtful, being neither a
submitting believer nor a denying rejector.
Explanation:
The meaning is self-explanatory, and it applies to those whose minds refuse
to realize their limited capacities. Hence, they indulge into the unknown to
them led by their blind curiosity and devious philosophies. They end up
assigning meanings and attributes to Allah that are compatible with their
intellectual capacity, not realizing that it is deficient and imperfect, this may
lead to blasphemy.
125
-58
58- It is invalid for those who will enter paradise to believe that they will
see Allah if they imagine what it is like, or interprets it according to his
own understanding.
Explanation:
Al-imam At-Tahhawiyy is stressing again on the vision of Allah for the people
of paradise by re-affirming that it cannot be imagined nor capacitated.
Simply, a belief in it with total submission to Allah, along with the firm belief
that Allah Taala cannot be confined to a place, physically present in one
direction or space, nor is He a mass, nor consists of light, nor veiled by
anything, etc. Nothing is like Him.
126
-59
.
59- Because the interpretation of this seeing' but indeed, the meaning
of any thing which pertain to the realm of Lordship, is by avoiding its
interpretation and strictly adhering to the submission, and this is the
basis of the religion of Muslims.
Explanation:
127
:
SUMMARY OF THE CREED OF THE PEOPLE OF TRUTH:
:
THE GOLDEN RULE:
-60
The seed of happiness and success in this life and the hereafter is in this
Tawheed (monotheism). Tanzeeh, or clearing Allah from non-suitable
attributes is the core of Tawheed. Tawheed is the most honorable
128
knowledge, and is strictly and entirely derived from the Quran and the
Saheeh of the Sunnah. It does happen to coincide with the sound intellect as
well. The Prophet, sallallahu alayhi wa aalihi wa sallam, spent thirteen years
in Makkah teaching his household and companions Tawheed.
Allah, Ta'ala, said in the honorable Quran, Surat Al-Ikhlas ,which means:
(Say: He is Allah, The One; Allah, The Master Who is relied upon in matters
and is resorted to in one's needs; He beget not, Nor is He begotten; and
there is none like unto Him.)
This Sura constitutes the basis of Tanzeeh. Under its light, we can say that,
the first concept in Tawheed is to firmly believe and understand that Allah,
subhanahu wa Ta'ala, and His attributes are far beyond our limited
conceptions and capacities.
Simply stated, what we know about Allah, The Exalted, is just what He told
us through His attributes and Names of Perfection. We are absolutely not to
assume anything else, as this could lead to blasphemy. This Islamic nation is
distinguished with this pure Tawheed, since we were commanded by Allah
and His Prophet, to avoid the pitfalls into which nations have fallen at various
times in trying to understand Allah, Taala. The two major ones are two very
dangerous and ancient philosophies that still exist; the first one is likening
Allah to humans. These people are called (Anthropomorphists) which in
Arabic means: Ahlut-Tajseem or Ahlut-Tashbeeh*. Their faith is spoiled by
their serious innovation and deviation, may Allah safeguard everybody from
their evil. Anthropomorphists are by definition non-Muslims.
The second pitfall is negating one or more of Allah's attributes. Those people
are called Ahlut-Ta'teel. Hence, it is mandatory for all Muslims to learn and
believe with perfect certainty and beyond doubt, that Allah, subhanahu wa
Ta'ala, is The One and Only God, the Only One to Whom worship is due,
and nothing is like Him.
_________________________________________________________________________
* Ahlut-Tajseem: are called (Mujassimah). Tajseem is derived from the Arabic word "jism "
which means "body". Ahlut-Tashbeeh (or Mushabbihah): Tashbeeh means to liken things to
other things. Ahlut-Tashbeeh and Ahlut-Tajseem: are almost synonymous meaning
Anthropomorphists. They liken Allah to His Creatures, by attributing Him, subhanahu wa
ta'ala, with attributes of a human body. Attributing Allah, The Exalted, with attributes of
129
130
All other things or beings that we can think of are His creatures and in
absolutely no way comparable to Him. The meaning of the name of Allah (Al
Wahed) is the One Who does not have a partner, and there is no similar to
Him. Allah, ta'ala, said in the Quran Surat Ashura, Ayah 11:
()
This Ayah clearly and plainly confirms the fact stating: (Nothing is like Him).
He has been ever-existent in eternity, His existence did not have a
beginning. He is ever-existent everlastingly, there is no end to His existence.
His existence is always necessary. His non-existence is impossible. His
existence is of Himself. He does not need any means. However, there is
nothing that is not in need of Him. He is not material or a thing. He is not at a
place or in any substance. He does not have a shape and cannot be
measured. It cannot be asked how He is; when we say "He", none of the
things which occur to the mind or which we can imagine is He. He is unlike
these, because all of them and everything are His creatures. He is not in any
way similar to His creation. He is The Creator of everything that occurs to the
mind, every illusion and every delusion. Delusions do not apply to Him, He is
not encompassed by the mind, nor is He conceivable in it. He is not imagined
in the self nor is He pictured in delusions. Al-Imam Than-Noon Al-Masri,
rahimahu Allah, said:
" "
" Know that, whatever you imagine in your mind, Allah is different from it."
Allah,
Ta'ala,
is
The
One,
who
created
your
imagination, thus, whatever you imagine is a creation, and the Creator does
not resemble his creation. Allah, subhanahu wa Ta'ala, asks in Surat
Maryam, Ayah 65 :
( )
Which means: (Do you know of anyone who is similar to Him????) O'Allah,
we declare and believe that there is no one similar to You, You are The One,
praise be to You.
131
Imam Ashafi'iy, radiyallahu anhu, said: " Whoever seeks to know his Creator,
and conclude that his Creator is something that exists which his mind can
imagine, then he is an anthropomorphist (Mushabbeh). If he believes is pure
nonexistence, then he is a negator (Mu'attel) or a denier. If he concluded that
Allah exists, and admits consequently that his mind cannot conceive Him,
then he is Muwahhed (practicing Tawheed).
Since no one knows the Reality of Allah except Allah, Muslims scholars led
by Ibn Abbas said: " Think of the creation of Allah and do not think of the Self
of Allah.." This is so because our knowledge of Allah is only through knowing
what is revealed to us in the Quran and the saheeh of the Sunnah. Whoever
thinks about Allah and imagines a picture, or has an illusion or a delusion
and believes that this is Allah, is not Muslim.
Al-Imam Al-Muffasser Al-Qurtuby rahimahu Allah, said in his book "AtTathkaar" about the Mushabihhah and the Mujassimah (anthropomorphists):
"They are Kuffar (blasphemers/unbelievers), this is the right sentence.
Because there is no difference between them and the idol worshippers."
Indeed, there is no difference according to all Muslim scholars, the idol
worshipper worships a picture that he sculptured, and the Mushabbeh or the
Mujassem worships a picture that he imagined.
Al-Imam Ahmad Ar-Rifa'iy Al-Kabeer, radiyallahu anhu, said: " The ultimate
knowledge about Allah is to be certain the He exists without a how and
without a place."
132
133
-61
.
61- Indeed, our Lord, The Exalted, is only be attributed with the
attributes of Oneness, Absolute uniqueness and no creation is in any
way like Him.
Explanation:
In
conclusion, we say that Allah and His attributes are attributed with the
absolute uniqueness. They do not change, develop, or perish. He is now like
He eternally was, when nothing else existed but Him Subhanahu wa Taala.
He eternally existed with His attributes. He has always had these attributes
and will always have them. They did not increase nor decrease after He
brought His creatures into existence. The meaning of the previously
mentioned Ayah 11, in Surat Ashura: (Nothing is like Him, and He is
attributed with Hearing and Sight) constitutes one of the most essential
fundamentals of Islam, and distinguish the Islamic faith from any other.
134
( )
This Ayah means : ( Allah has attributes that do not resemble the attributes
of others).
Consequently, Allah exists, however. His Existence does not resemble that
of others. Allah, Ta'ala, said in Surat Ibrahim, Ayah 10:
()
This Ayah means : (Is there a doubt in Allah (in the Existence of Allah), The
Creator of the heavens and the earths.)
He exists without a beginning, without an end, and without being attributed
with a place, while our existence is dependant on all these factors and more.
It is also incumbent to know that Allah is the Only God, there is no God but
Him. To this effect Allah said in Surat Muhammad, Ayah 19 :
(
)
This Ayah confirm the Oneness (Al Wahdaniyyah). Allah is One in His Self,
Attributes and Doings. This means He has no partner and nothing is
comparable to Him or His attributes.
We have previously established the proof that Allah, Ta'ala, is Eternal and
Everlasting based on what He said in Surat Al-Hadeed, Ayah 3:
)
(
135
"
"
The hadeeth means " Allah eternally existed and there was nothing else other
than Him".
The Quran also tells us that Allah, Ta'ala, is not in need of others, Allah
said in Surat Al-Ankabut, Ayah 6:
()
This Ayah means : ( For Allah is free of all needs from all creation .)
136
( )
Which means: (Allah is The Lord Who is not in need of anything, and
everything is in need for Him)
Thus, Allah is attributed with non-neediness of anything.
-62
.
62- He is clear of being attributed with having limits, nor ends, nor
having parts, nor organs, nor limbs. Nor is He contained by the six
directions as all created things are.
Explanation:
This is clear in stating the Muslims belief that unites of measurements cannot
apply to Him, whether it is distance, time or otherwise. No ends, no
restrictions, no confinement in space or place, no organs, no parts, no limbs,
nor do the six directions apply to Him. The six directions are above, below,
front, back, right and left. All these things are a creation of Allah, and a
creation cannot be an attribute to The Creator. That would mean that The
Creator and the creation are equal in that attribute which contradict the
Quran, Sunnah, the sound intellect, and the meaning of God.
137
contain Him."
There are numerous Ayahs and Ahadeeth in the Honorable Quran stating that
Allah, subhanahu wa Ta'ala, is not designated with a place. And how can
He? isn't He Who created the entire place??!! How can anyone with the
slightest sense of intelligence ever thinks that Allah Ta'ala, resides above the
seventh heaven, and is in the upper direction??!!! How can they negate the
clear and specific Ayah in Surat Ashura, ayah 11 which means : Nothing is
like Him.
Imam At-Tahhawiyy statement relieves every believer and asserts our firm
faith that Allah Ta'ala is The Creator of heavens and earths. He existed before
they were created, and just as He existed (before creating the seventh
heavens and the seventh earths) without a place (because there was no
place). He still exists without a place.
Unlike what the Mushabbihah believe, Muslims do not believe that Allah
occupies a place above the seventh heaven, this is the belief of the Yahood
and Nasara, among others.
He who is attributed with limits, ends, parts, limbs, organs, places,
directions,..etc., would have to have a size and a format, these are the
attributes of humans and bodies.
Allah, Ta'ala, unlike what the Mujassimah believes is not a body. He is as He
described Himself in Surat Ashura, Ayah 11, which means: (Nothing is like
Him).
This Honorable Ayah clearly points to (by stating that Allah is absolutely and
totally clear of resembling the creation) that Allah is different from the
creations in the Self, Attributes, and Doings. Consequently, it is impossible
that Allah exists in a place or in a direction because only bodies and masses
occupy space.
138
Imam Bukhari and Bayhaqi related in their Saheeh, that the Prophet,
sallallahu alayhi wa aalihi wa sallam, said :
" Allah existed eternally and there was nothing else."
This Saheeh Hadeeth clearly and beyond doubt proves that only Allah existed
alone in eternity without a beginning, and everything else has been created
i.e. there was nothing with Him, Ta'ala, no space, no place, no heaven, no
sky, no earth, no galaxies, no time, no day, no night, no light, no
darkness...etc. there was absolutely nothing but Allah.
Besides, it is known that Allah, nor His attributes are subject to change or
development. Hence, it is impossible that after having been existing without a
place, He would create a place and then resides in it!!! This obviously negates
the Quran, Sunnah, and the sound intellect, for an obvious reason;
blasphemous faith clearly establishes a development of Allah, a change, and
a need for His creation.
Imam Muslim related in his Saheeh Vol.4/61 that the Prophet, sallallahu alayhi
wa aalihi wa sallam, said:
"O Allah, You are (Al Awwal) The One who existed eternally without a
beginning, and You are (Al Akher) The One who exists everlastingly without
an end, and Your are (Ath-Thaher) The One Above and nothing above You,
and You are (Al Baaten) The One underneath Whom nothing exist."
This Saheeh Hadeeth clearly proofs that Allah, Ta'ala, is not designated with
a place. Moreover, scholars said based on this Hadeeth: " Hence, He exists
without a place. His Existence is obvious by proofs, and He is clear of the
delusions of bodily attributes.
Al-imam Al-Hafedh Al-Bayhaqi, radiyallahu anhu, commented on this Saheeh
Hadeeth in his highly valuable book " Al Asma'a was-Sifaat" page 400:
" Our people (Scholars of Ahlus Sunnah) determined based on this Hadeeth
that Allah, Ta'ala, is not designated with a place, since He is the One above
Whom nothing exists and underneath Whom nothing exists; hence, He exists
139
without a place."
Al-imam Abdul Qaher Al-Bagdadi, rahimahullah, who is a renowned Muslim
scholar from the first three centuries of Hijrah, said in his Book "The
differences between sects" page333:
"By consensus (of Muslim scholars) that Allah is not subject to a place nor
time."
It is an obvious issue to a person with a sound mind, but Allah Ta'ala said in
Surat Al Israa, Ayah 72:
( )
Which means: (But those who are blind in this world, will be blind in the
Hereafter, and more astray from the Path.)
The Ayah mentioned blindness with the idea that being blind is not
necessarily a loss of vision, but many times is being farther and farther away
from the true path.
Furthermore, Al-Quran Al-Kareem stresses this fact in Surat Al-Hajj, Ayah 46
saying :
Which means: (Truly it is not the eyes that are blind, but the Hearts which are
in their chests.)
Heart in Arabic imports both the seat of intelligent faculties and understanding
as well as the seat of affections and emotions. Those who are astray may
have
their
physical
ears
and
eyes,
but
their
hearts
are blind and deaf. May Allah grant us guidance.
140
( )
141
The fourth righteous caliphate of Rasoolullah, Al-imam Ali bin Abi Taleb,
karramallahu wajhahu, said:
" Allah existed eternally and there was no place, and He now is as He was,
i.e. without a place."
Al-Hafedh Abu Na'eem, rahimahullah, reported in his Hilyah, that a man
entered the quarters of the khalifah and said to Imam Ali: O'Ameer-Al
Mu'mineen, there are forty Jews at the door wanting to talk to you.
Imam Ali replied: let them in. When they entered they asked Imam Ali:
" describe your Lord for us, the One Who is in the sky. How is He? How was
He? When was He? On what is He?." Imam Ali sat up and said:
"O Jews, hear me out and you wouldn't have to ask anyone else. My Lord,
The Exalted is Al-Awwal (exists eternally without a beginning). He is not from
anything, nor mixed with anything, nor deluded about, nor a person that would
be sought, nor is veiled thus contained, nor did He exist after He had not been
existing. Allah spoke to Musa without limbs or instruments or lips nor uvulas.
He who claims that our Lord is limited, then he is ignorant about the Creator
Who is worshipped."
Imam Abu Hanifa, radiyallahu anhu, said: " The Creator does not resemble
His creatures."
Imam Abu Hanifa also said: " Allah existed eternally and there was no place.
He existed before creating the creation. He existed, and there was no place,
creation, or thing; and He is the Creator of everything."
Al-Hafedh Al-Imam As-Sayyed Az-Zubaydi narrated through a continuous
chain, that Al-imam Zayn Al-Abideen Ali bin Al-Husayn bin Ali bin Ali Taleb,
who was also known as As-Sajjad, used to say:
"O Allah, you are clear of all imperfection. You are Allah, the One Who no
place contains you."
He also said: " O'Allah, subhanak. You are Allah, the One Who is not in
boundaries."
142
143
Even though some of those people may say Allahu Akbar, however, their
faith seems to indicate that what they really believe is that the Arsh is Akbar
(bigger), because blasphemers who believe that Allah sits on the Arsh,
naturally, believe that the Arsh must be bigger to accommodate their Lord,
unless they believe that the Arsh is smaller. This is highly unlikely, because
they, may Allah denounce them, believe that Allah will empty a space next to
Him on the Arsh (this space is measured by four fingers) so the Prophet can
sit next to Allah. There are basically no differences between the idol
worshippers philosophies and anthropomorphists.
The mentioned Ayahs, Ahadeeth, and sayings proof without doubt for
anyone with a sound mind, that attributing the sensuous physical aboveness
and place to Allah is contrary to the Quran, Sunnah, Ijma, and the intellectual
proof.
The intellectual proof that Allah exists without a place is due to the fact that
the one who is in a place would have an area, and the one who has an area
is in need of it, and the one who is needs other is not God. Furthermore, the
Saheeh Hadeeth clearly determines that Allah existed without a place before
creating places, then accordingly and consistently, after creating the places
he still exists without a place.
Non-Muslims and some who even claim Islam believe that God resides in the
sky, raised a question of why do we lift our hands and faces to the sky when
making supplication (du'a)?? Moreover, in one of their books, one of their
imams in support of his philosophy that Allah resides in the sky said: "then
why do you think cows cannot lift their heads to the sky? because they are
afraid of Allah who is up there." !!!!
Muslim scholars determined based on the Quran and Sunnah, that lifting the
hands and the faces towards the sky when performing supplication (du'a) is
because the heavens are the qiblah (direction) of du'a just as the Ka'bah in
Makkah is the qiblah of prayers. For from heavens, the mercies and
blessings of Allah descend.
144
Attributing Allah, The Exalted, with the sensuous physical aboveness is not
perfection, contrary to what some ignorant people think. The importance of
one's status is not measured by places limits, and physical heights and
distances. The physical place of the Angeles around the Arsh is much higher
than that of the Prophets of Allah, yet, the status of the Prophets is better and
much higher to Allah, the Creator subhanahu wa Ta'ala.
Since we have determined that the creed of Muslims is that Allah exists
without a place and the question "how" does not apply to Allah, it is clear that
Al-Arsh (or may be also known as the throne) which is the largest creation
and the ceiling of Paradise is not a place for Allah, The Exalted.
The pure creed of Muslims is indeed what Al-imam Ali bin Abi Taleb,
karramallahu wajhahu, said :
" Allah created the Arsh (the largest creature) as an indication of His Power
and did not take it as a place for Himself."
It is obligatory to know that Allah is not above, below or at one side in the
physical sense and He does not have a place. Everything is below the Arsh
and the Arsh is under His Power.
The Arsh does not carry Him, indeed, the grand Arsh exists with His Favor
and in His Omnipotence. He is the same now as He was in eternity, and He
will always be the same in the everlasting future as He had been before
creating the Arsh with no changes occurring in Him.
Imam Abu Hanifa said : " Had He been in a place needing to sit and rest,
then before creating Al-Arsh where was Allah?."
145
time. He, therefore, is not bound to time and is not designated with place."
Conclusion:
Thus, we conclude based on the Ayahs and Ahaadeeth, that. He is the One
who creates everything. He is the same now as He was in eternal past and
He will always be the same in the everlasting future as He had been before
creating the entire creation. No change ever occurs in Him or His attributes
because change implies development or alteration of a state. This is an
obvious deficiency in addition to it being an attribute of creatures. He has no
deficiency or defect nor is He subject to development or change. He does not
resemble His creatures, therefore, it is impossible to know Him, but as much
as He makes Himself known.
In this world. He is known and He does exist without realizing how He is, and
in the Hereafter, if He is seen, it will be in an incomprehensible way without
how. Allah, Taala, said in the honorable Quran in Surat Ashura, Ayah 11,
which means:(Nothing is like Him, and His is attributed with Hearing and
Sight.)
This Ayah constitutes the foundational cornerstone in describing the
attributes of Allah, whoever negates it through deeds, utterance, or belief,
has belied this Ayah and joined the rest of the blasphemers.
Anthropomorphists or the Mushabbihah became blasphemers by negating
this and other similar Ayahs of the Honorable Quran, they moved towards a
blasphemous philosophy that dictates applying the measures of humans on
The Exalted, subhanahu wa Ta'ala, in order to encompass Him, Ta'ala.
146
CHAPTER NINE:
147
-62
62- Al-Mi'raaj (the ascending through the heavens) is true. The Prophet,
was taken by night and ascended in his bodily form, while awake,
through the heavens, to whatever honorable pleace in heaven Allah
willed for him.
Explanation:
Allah Taala said in Surat Al-Israa, ayah 1:
)
(
The meaning of this ayah is: Glorified be He Who carried His worshipper by
night from the Inviolable Mosque (in Makkah) to the Far distant Mosque (in
Jerusalem) the surroundings whereof We have blessed, that We might show
him some of Our miraculous creations.
Al-Israa is the night journey the Prophet, sallallahu alayhi wa aalihi wa sallam,
took from Makkah to Jerusalem.
Al-Miraaj, was at the same night right after the journey to Jerusalem, where
the prophet, sallallahu alayhi wa aalihi wa salla, ascended through the
heavens until the last of the 7th heaven, reaching sidratul Muntaha, which is
the most honorable place above the 7th heaven, which non of the creation has
yet reached.
P
This ayah refers to the Miraaj and events in heavens: and He the prophet,
saw him gabriel- another time, at the place of Sidratil-Muntaha, at that place
is the everlasting Paradise.
148
Both journeys were conducted at night in one night and the Prophet,
sallallahu alayhi wa aalihi wa sallam, was then brought back to his home in
Makkah at early morning time.
The Prophet, sallallahu alayhi wa aalihi wa sallam, went on both journeys in
his physical body and soul, and this is one of the miracles where the prophet
was shown that time and distance no matter how long they are, they still are a
creation of Allah, and are subjugated by Him. Thus, shortened by His will, or
prolonged by His will. Subhanaha wa Taala.
) ( -63
.
63- Allah honored (the prophet in this journey) in the way that He willed,
and revealed to him what He willed, {and his heart was not mistaken
about what it saw' [the meaning of ayah 11 in surat An-Najm]}. Allah
blessed him and granted him peace in this world and in the Hereafter.
2T
2T
Explanation:
Al-imam At-Tahhawiyy in section is emphasysing on the purpose and goals of
both journeys the Prophet, sallallahu alayhi wa aalihi wa sallam, took.
The objective of both journeys is to honor the prophet, sallallahu alayhi wa
aalihi wa sallam, and show him a tour of the universe, earth and heavens. No
creation was ever given the same privileges the prophet was given.
The important point to remember is that anthropomorphists and some
ignorant people erroneously imagine that the Prophet, sallallahu alayhi wa
aalihi wa sallam, ascended to heavens so he can meet with Allah in the 7th
heaven!!!!! This, simply, is a blasphemous belief.
P
Allah Taala, is not in a place so the prophet can visit him, nor was the prophet
closer in distance to Allah while he was above the 7th heaven than was
P
149
prophet Younus in the stomach of the whale in the deep depth of the oceans.
Distances entail space, place, measures, time, etc. all of which cannot apply
to Allah.
Allah Taala wanted for the Prophet, sallallahu alayhi wa aalihi wa sallam, to
be honored and see things and entities no on else has seen, so He ascended
him to heavens and showed the wonders of His creation, and some of the
unforeseen, and Allah willed to reveal to Him about prayers and other
commands in the most honorable place above the 7th heaven.
This place was not a meeting ground, it was simply a very honorable place,
where Allah willed for the Prophet to be, and revealed to him His commands.
Just as Allah revealed to Musa (Moses) alayhi assalam, in the valleys of
Palestine, Allah revealed to Muhammad, sallallahu alayhi wa aalihi wa sallam,
in the heavens.
Notice that the first ayah of Surat Al-Israa, which talked about the journeys,
started with a very important word: Subhaan. Subhaan stems linguistically
from Tasbeeh, which means: clearing Allah from non-suitable attributes and
spoiled imaginations. It is like Allah, Taala, is informing us about the journeys,
and before anything, He is warning us not to imagine wrongly, or have false
delusions that the Prophet went to a specific place which is the meeting
ground to meet a physical God who resides above the 7th heaven, such belief
is clear blasphemy. Allah is The Creator of physics, masses and places.
Nothing is like Him, places and directions do not contain Him.
150
Yet the majority of the scholars believe that Allah cannot be seen, and that is
what the Prophet, sallallahu alayhi wa aalihi wa sallam, himself said.
The Prophet, sallallahu alayhi wa aalihi wa sallam, said in what Al-imam
Muslim narrated in his saheeh vol. 1/161, by way of Abi Tharr, radiyallahu
anhu, said:
." " :
. :
. .
This saheeh hadeeth means:
Narrated by the Noble Sahabi, Abi Tharr, radiyallahu anhu, said: I asked the
Prophet of Allah, sallallahu alayhi wa sallam, Did you see your Lord? The
Prophet replied: He is An-Noor, It is impossobile to see Him!!
So the prophet, sallallahu alayhi wa aalihi wa sallam, explicitly and clearly
states that he did not see Allah, because Allah Taala, cannot be seen.
One important to be clearified here, is the response of the Prophet, that Allah
is An-Noor.
Know, may Allah keep us steadfast on the correct path of truth, that when
Allah is ascribed with An-Noor, it does mean light. Whosoever believes that
Allah is light, has departed from the fold of Islam, and became a blasphemer.
Light is a creation of Allah. Allah Taala said in Surat Al-Anaam, ayah 1:
( )
The meaning of this ayah is: Praise to Allah, Who has created the heavens
and the earth, and appointed (created) darkness and light. Yet those who
disbelieve ascribe rivals unto their Lord.
The ayah clearly states the darkness and light are creations of Allah. Hence,
Allah Taala, cannot be attributed with that, this is a Torah/Bible stemmed
idea. An-Noor, as one of the names of Perfection of Allah, does not mean
light which consists of streaming photons, etc.. An-Noor means Al-Haady,
The Lord who guides to the right path. That of course is the closes
interpretation by the scholars based on the Book and the Saheeh of the
151
Sunnah. Yet, know, may Allah guide us and you, that no one knows the true
significance and meanings of the names of Allah but Allah, Taala.
Now back to the Al-Miraaj and the alleged vision. Imam Bukhari and Imam
Muslim narrated in their Saheeh, 8/606, and 1/159 respectively, by way of
Masrooq said:
:
: :
:
.{ } :
.{}
.{ } :
.
)
(
This ayah means: And no human can receive the speech of Allah (kalamu
Allah) unless it is by (wahi) revelation or through a created medium.
Then the Lady Aisha, radiyallah anha, ends the hadeeth with: but he-the
prophet- saw the angel Gabriel twice}.
152
153
CHAPTER TEN:
154
-64
64- Al-Hawd, (the Basin, which Allah will grant the Prophet as an honor
to quench the thirst of His followers on the Day Of Judgement), is true.
Explanation:
The Basin will be the source of relief for Muslims in the day of judgement, so
the Prophet, can give water to those believers who are thirsty. Whoever drinks
from it will never be thirsty afterwards. The Awliya of Allah (pious
worshippers) will not experience thirst in the day of Judgement, yet they will
still seek to drink from the Basin for its great honor.
Many scholars of Tafseer refer to Al-Kawthar, as the river supplying the Basin.
Allah Taala, said in Surat Al-Kawthat, ayah 1:
" "
-65
155
-66
66- The pledge which Allah took from Adam and his offspring' is true.
Explanation:
Allah Taala said in Surat Al-Araaf, ayah 172:
)
(
This ayah means: And (remember) when Allah took from Adam and his
offspring a pledge (not to worship any but Him), and He made them testify of
themselves: Am I not your Lord? They said: Yes, verily. We testify. So they do
not claim in the day of judgement that we were not unaware.
Adam and his offpring testified after, Allah enabled them to know, that there is
no God but Him, The Only one to be worshipped.
156
CHAPTER ELEVEN:
157
-67
.
67- Allah eternally knew, before the existence of time, the exact number
of those who would enter Paradise (Al-Jannah) and the exact number of
those who would enter Hellfire (Jahannam). This number is not subject
to increase nor decrease.
Explanation:
-68
68- The same applies to all actions done by people, which are done
exactly as Allah knew they would be done. Everyone is facilitated to
what he was created for.
Explanation:
-69
69- The final deeds that ones life end with, dictates his fate. Those who
are fortunate are fortunate by the decree of Allah, and those who are
wretched are wretched by the decree of Allah.
Explanation:
158
-70
70- The exact nature of the decree of Allah onto His creation, is not
known to the creation. No high ranking angel, nor a messenger, has
been given knowledge of it.
Explanation:
-71
72- Deep indulgance in attempting to encompass how things are
decreed, only leads to confusion, humiliation, and loss. One should
exercise extreme caution about attempting to encompass this matter, or
letting doubts about it assail you.
Explanation:
: -72
:) (
.
72- Allah has kept knowledge of the decree away from his creation, and
forbidden them to attempt to encompass it, as He said in Surat AlAnbiya, ayah 23, which means: He is not asked about what He does
but they are asked'. Whosoever asks: `Why did Allah do that?' has
gone against a judgement of the Book, and who rejects the judgement
of the Book becomes an unbeliever.
2T
2T
Explanation:
159
-73
73- This in sum is what the pious worshippers of Allah with enlightened
hearts need to know, which constitutes the degree of those firmly
endowed with knowledge.
Explanation:
: -74
.
74- For there are two kinds of knowledge: knowledge which is
accessible to created beings, and knowledge which is not accessible to
created beings. Denying the knowledge which is accessible is disbelief,
and claiming the knowledge which is inaccessible is disbelief.
Belief can only be firmly established, when accessible knowledge is
accepted and inaccessible knowledge is not sought after.
Explanation:
160
-75
75- We believe in Al-Lawh (The Sacred Tablet) and Al-Qalam (The Pen)
and in everything written on the Tablet.
Explanation:
The Preserved or Sacred Tablet is a creation of Allah. It contains everything.
It is called the mother of the books. The Sacred Tablet is placed on top of
The Grand Arsh, above the 7th heaven.
P
Al-imam Bukhari and Muslim related in their Saheehs by way of Abu Huraira,
that the Prophet, sallallahu alayhi wa aalihi wa sallam, said:
. " :"
Allah ordered to be written in a book before He created any creation, that my
Mercy overcomes my Anger, and it is written (in the sacred tablet) which ison the Arsh".
Imam Al-Hafez Ibn Hajr Al-Asqalaani in his book " sharhu saheeh al bukhari"
vol.13/527 : " the meaning of this Hadeeth is that the Preserved Tablet is
placed on the Arsh." The Preserved Tablet has everything that happened,
happens, or will happen inscribed in it. Allah, subhanahu wa Ta'ala, said in
the honorable Quran in Surat Al-Buruj, Ayah 21 :
)
(
This Ayah means: (Nay this is a Glorious Quran (inscribed) in a preserved
Tablet)
161
-76
76- If all created beings were to gather together to make something fail
to exist, whose existence Allah had written, they would not be able to do
so. And if all created beings were to gather together to make something
exist which Allah had not written on it, they would not be able to do so.
Explanation:
-77
77- The Pen has dried having written down all that will be in existence
until the Day of Judgement. Whatever a person has missed he/she
would have never met, and whatever one gets, he/she would have never
missed.
Explanation:
-78
78- It is necessary for the worshipper to know that Allah eternally knew
everything that is going to happen in His creation.
Explanation:
162
-79
( ) :
( ) :
79- Allahs decree is detailed and final. There is nothing that He has
created in either the heavens or the earth that can contradicts it, adds to
it, erases it, changes it, decreases it, or increases it in any way.
Explanation:
-80
( ) : ( ) :
80- This is a fundamental aspect of belief and an essential element of all
knowledge including the Tawheed of Allah. As Allah said in His Book,
which means: `He created everything and decreed it he a detailed way'.
[al-Furqan 2], And He also says, which means: `Allah's command is
always a decided decree'. [Al-Ahzaab38]
2T
2T
2T
Explanation:
163
2T
-81
.
81- Woe to anyone who becomes the emeny of Allah concerning the
decree, and who ill-heartedly attempts to encompass it. It is a
delusional attempt to investigate the Unseen, and he/she ends up in
delusions and fiction leading him/her to fabricate lies and commit evil.
Explanation:
164
CHAPTER TWELVE:
BELIEF IN AL-ARSH
AND AL-KURSI:
165
-82
166
( )
"
"
167
-83
83- He (Allah Taala) is in no need of Al-Arsh or anything other than AlArsh. He is All-Knowing of all things, and is superior to it.
Explanation:
Al-imam At-Tahhawiyy stresses again that Allah is not in need of Al-Arsh
or anything else, smaller or bigger than the Arsh.
Because Allah Taala is not a mass or a body to need a place, or that a
place can limit it.
Also AllahTaala, knows everything and above it or superior to it. This
superiority or aboveness is in status, knowledge , and power.
168
CHAPTER THIRTEEN:
169
. -84
84- We say with belief, acceptance and submission: that Allah took
Ibrahim as friend and that He spoke to Musa.
Explanation:
-85
85- We believe in the angels, the Prophets, and the Books which were
revealed to the messengers, and we bear witness that they were all
following the manifest Truth.
Explanation:
170
CHAPTER FOURTEEN:
171
-86
.
86- We call the people of our qiblah (direction and faith) Muslims and
believers as long as they acknowledge what the Prophet,sallallahu
alayhi wa sallam, brought, and accept it as true and everything that he
said and told us about.
Explanation:
-87
Explanation:
172
-88
88- we bear witness that (the Quran) it is the Word of Lord of the
Worlds, which the Trustworthy Angel Gabriel came down with and
taught the most honored of all the Messengers, Muhammad, may Allah
bless him and grant him peace. It is the Word of Allah and no word of
any created being is comparable to it. We do not say that it was
created.
Explanation:
-89
89- We do not go against the Jama'ah of the Muslims. (granted they are
on the truth).
Explanation:
-90
90- We do not consider any of the people of our qiblah (any Muslim) to
be unbelievers because of any wrong action they have done, as long as
they do not consider that action to have been lawful.
Explanation:
173
-91
91- Nor do we say that evil deeds do not have harmful effects on ones
belief status.
Explanation:
-92
.
92- We hope that Allah will pardon the pious believers and grant them
entrance into Paradise by His Mercy, but we cannot be certain of this,
nor can we bear that they will enter Paradise.
We ask forgiveness for the people who do wrong deeds and,
nevertheless, we care for them, and do not despair them.
Explanation:
-93
.
93- Certainty and despair both lead to exiting the folds of islam, but the
path of truth for the people of the qiblah(Believers) lies between the two
(e.g. a person must fear and be conscious of Allah's reckoning as well
as be hopeful of Allah's mercy).
Explanation:
174
-94
94- A Muslim does not exist from the circle of Islam except by
disbelieving in what brought him/her into it
Explanation:
175
CHAPTER FIFTEEN
176
. :
-95
95- Faith (belief) is affirmation by the tongue and believing in the heart
and mind.
Explanation:
-96
96- And all the authentic traditions from the Prophet, upon him be
peace, regarding the Shari'ah and the explanation (of the Qur'an and of
Islam) are true.
Explanation:
-97
.
97- Belief is, at the essence, the same. All believers are the same as far
as the fundamentals of faith. However, they vary in ranks due to the
variation in their pious worship to Allah, their rejection of ill-desires,
and prioritizing duties and deeds.
Explanation:
177
-98
98- All the believers are awliya (loyals to) of Allah and the most noble
of them to Allah are those who are the most obedient and who most
closely follow the Qur'an.
Explanation:
: -99
.
99- Belief consists of belief in Allah, His Angels, His Books, His
Messengers, the Last Day, and belief that the Decree - both the good of
it and the bad of it, the sweet of it and the bitter or it - is all from Allah.
Explanation:
-100
.
178
-101
.
101- Those of the Ummah of Muhammad, may Allah bless him and
grant him peace, who have committed grave sins will be in the Hellfire,
but not everlastingly, provided they die on Tawheed, and go to Allah as
believers even if they have not repented.
Explanation:
: -102
. ( ) :
102- They are subject to His will and judgement. If He wants, He will
forgive them and pardon them out of His generosity, as is mentioned in
the Qur'an : which means: And He forgives anything less than that
(blasphemy) to whoever He will [Surat An-Nisa' , ayah 116]
2T
2T
Explanation:
179
-103
103- and if He wants, He will punish them in the Hellfire out of His
justice and then bring them out of it by His mercy, and for the
intercession of those who were obedient to Him, and send them to the
paradise.
Explanation:
-104
.
104- This is because Allah is the Protector of those who know Him and
will not treat them in this world nor in the Hereafter the same way as He
treats those who deny Him and who have lost out on His guidance and
have failed to obtain His protection.
OAllah, You are the Protector of Islam and its followers; keep us
steadfast on it until we die.
Explanation:
180
CHAPTER SIXTEEN
Al-'Ummah:
The Muslim Nation
181
-105
105- We lean to validate doing the prayer behind any of the people of
the qiblah (Muslims) whether pious or sinful, and doing the funeral
prayer over any of them when they die.
Explanation:
-106
.
106- We do not declare anyone of them will categorically go to either
paradise or Hellfire, and we do not accuse any of them of blasphemy
(kufr), disbelief (associating anything with Allah), or hypocrisy (nifaaq),
as long as they have not openly demonstrated any of those things. We
leave their hidden characters to Allah Taala.
Explanation:
-107
182
-108
.
108- We do not recognize rebellions (transgressors) against our
(righteously qualified and appointed) Caliphate or those in charge of
our affairs even though they may act unjustly. We do not wish them
evil,
nor
do
we
refuse
to
obey
them.
We hold that obedience to them is part of obedience to Allah, The
Exalted, and therefore obligatory as long as they do not order to
commit sins. We pray to Allah that He guides and forgives them.
Explanation:
-109
109- We follow the pathway of the Prophet and the Jama'ah (righteous
group of Muslims), and avoid deviation, partitions and divisions.
Explanation:
183
-110
110- We love the people of justice and trustworthiness, and dislike the
people of tyranny, injustice and betrayal.
Explanation:
-111
-112
184
-113
.
113- Hajj and jihad under the leadership of those in charge of the
Muslims, whether they are pious or evil-doers, are a continuing
obligations until the Last Hour comes. Nothing can suspend or nullify
them.
0T
0T
Explanation:
185
CHAPTER SEVENTEEN
186
-114
-115
-116
.
116- We believe in the punishment in the grave for those who are
deserve it, and in the questioning in the grave by Munkar and Nakir
about one's Lord, one's religion and one's prophet, as has come down
in the ahaadeeth from the Messenger of Allah, may Allah bless him and
grant him peace, and as reported by the Companions, may Allah be
pleased with them.
Explanation:
187
-117
118- The grave is either one of the meadows of Paradise or one of the
ditches of the Hellfire.
Explanation:
-118
.
118- We believe in the resurrection and the accounablility for our deeds
on the Day of Judgement. We believe in the presentation of deeds,
accounting, the reading of everyones record, the reward, the
punishment, the pathway (0ver Hellfire), and the scale (of the deeds).
Explanation:
188
-119
119- Both Paradise and Hellfire are created. They will never perish nor
come to an end.
Explanation:
It is important to mention what Imam Al-Bayhaqi, radiyallahu anhu, said: "
Him (Allah) being everlasting should not be confused (compared) with
Paradise and Hell being . because Paradise and Hell are not eternal." They
are everlasting only because Allah willed for them to be as such, not because
they are everlasting in themselves. It also an essential Muslim belief that
Paradise and Hell are everlasting.
Allah said in Surat Al-Jinn, Ayah 23:
)
(
This Ayah clearly states: (For any that disobey Allah and His Messenger, for
them is Hell, they shall dwell therein everlastingly.)
Hence, whoever, negates the everlastingness of Hellfire , belied this Ayah
and negates the Quran and the Prophet, sallallahu alayhi wa aalihi wa
sallam, and whoever blied the Quran, and whosoever belies the Quran,
departs from Islam.
189
-120
.
120- Allah created both Paradise and Hellfire, before the creatures and
then created those who will dwell therein. Whoever He wills enters
Paradise out of His Generosity and whoever He wills enters Hellfire out
of His justice. Everybody acts in accordance with what is written for
him/her in the Preserved Tablet and goes towards what he/she has
been created for.
Explanation:
190
CHAPTER EIGHTEEN
ACCOUNTABILITY,
GOOD AND EVIL
191
-121
121- Good and evil have both been decreed for people.
Explanation:
-122
( ) :
.
122- The Ability or capability to do something is of two kinds:
A- Tawfeeq: Which is Grace from Allah that enables a person to carry
out a command or to obstain from something forbidden.
It is always connected with a specific action and does not exist before
the action. It cannot be attributed to creatures, as they have no control
over it.
B- General Ability: due to health variety of means, access to them, and
the use of body organs.
This type of ability precedes a specific action. A person is help
responsible and accountable for all applicabale commands if he/she
has this ability. It is as Allah Taala said [in Surat Al-Baqara ayah 286,
which means: Allah does not burden a person beyond its capacities.
And the actions of people are a creation of Allah, yet they acquired
them (due to the created capacities and faculties Allah gave us).
Explanation:
192
-123
123- Allah, the Exalted, has only charged people with what they are
capable of doing, and people are enabled to do what Allah has charged
them with.
Explanation:
: -124
.
124- And what we have just established is the meaning of the phrase:
`There is no power and no strength except by Allah.'
We add to this that no one can avoid or escape sins except with the
help of Allah. No one has any power at all to carry out an act of
obedience to Allah and to remain steadfast on it, except by the grace of
Allah.
Explanation:
-125
125- Everything happens according to the will of Allah, His knowledge,
His decree and destination. His will dominates those of others, and His
decree overpowers the plannings of all others. He does whatever He
wills and He is never unjust.
Explanation:
193
-126
2T
Explanation:
-127
127- There is benefit for dead people in the supplication and almsgiving y the living. And Allah Taala, responds to the prayers and fulfils
the needs.
Explanation:
-128
.
128- Allah subjugates everything, and nothing can subjugate Him.
Nothing can be needless of Allah even for one blink of an eye.
Whosoever thinks of him/her self in no need of Allah, even for a blink of
an eye, becomes blasphemer and perishes.
Explanation:
194
-129
129- Allah is attributed with being angered or being pleased, but not
in the same way as any creature.
Explanation:
195
CHAPTER NINETEEN
196
-130
.
130- We love the Companions of the Messenger of Allah, but we do not
go to extremes in our love for any one individual among them, nor do
we disown any one of them. We dislike those who despise them or talk
of them righteously. We only speak well of them, loving them is a sign
of faith, conviction and piety, and hatred for them is nothing but
blasphemy, hypocrisy and tryranny.
Explanation:
-131
.
131- We confirm that, after passing away of the Prophet, sallallahu
alayhi wa sallam, the caliphate went first to Abu Bakr As-Siddeeq, may
Allah be pleased with him, thus proving his excellence and
advancement over the rest of the Muslims; then to `Umar ibn Al-Khattab,
may Allah be pleased with him; then to `Uthman, may Allah be pleased
with him; and then to `Ali ibn Abi Taleb, may Allah be pleased with him.
These are the Rightly-Guided Khaliphs (Al-Khulafa Ar-Rashidoon) and
upright leaders.
0T
0T
Explanation:
197
-132
:
.
132- We testify that those ten who were named by the Messenger of
Allah, sallallahu alayhi wa sallam, and were promised Paradise, will be in
Paradise, as the Messenger of Allah, sallallahu alayhi wa sallam, whose
word is truth, bore witness that they would be.
The ten
are: Abu Bakr, `Umar, `Uthman, `Ali, Talhah, Zubayr, Sa'd, Sa'eed,
`Abdur-Rahman ibn `Awf and Abu `Ubaydah ibn Al-Jarrah whose title
was the trustee of this Ummah, may Allah be pleased with all of them.
Explanation:
-133
.
133- Whosoever speaks well of the Companions of the Messenger of
Allah, sallallahu alayhi wa sallam, and his purified wives and his
honorable and pure offspring, is then absolved from hypocrisy.
Explanation:
198
CHAPTER TWENTY
199
-134
.
134- No one among the early scholars and those who followed them,
whether in the field of narrating ahaadeeth and events, or in the filed of
jurisprudence and analysis, should be mentioned except in a proper
way. Whoever speaks unjustly of them is not on the right path.
Explanation:
: -135
.
135- We do not give preference to any of the pious scholar (waliy) over
any of the Prophets, alayhem assalam, but rather we say that any one of
the Prophets is better than all the pious scholars (awliya') put together.
Explanation:
-136
200
201
: -137
.
137- We believe in the signs preceding the Last Hour, such as the
advent of Ad-Dajjal, the descent of `Isa ibn Maryam (Jesus), peace be
upon him, from heaven, the rising of the sun from where it sets (the
west) and in the emergence of the Beast from its place.
Explanation:
-138
-139
139- We believe that unity (righteously and justly) is the true and right
path and that disunity and partition are deviation and destructive.
Explanation:
202
) :
-140
. ( ) : (
140- In the heaven and the the earth, the Deen of Allah (faith in Allah) is
one, i.e, Islam. Allah Taala said [ in surat Al-Imran ayah 19, which
means:Surely religion in the sight of Allah is Islam].
And He also says, [ in surat Al-Maaida, ayah 3, which means: I am
pleased with Islam as a religion for you].
2T
2T
2T
2T
Explanation:
-141
-142
203
-143
-144
Explanation:
-145
204
205
-146
-147
147- (We pray to Allah) to protect us from the devious views, and
straying opinions.
Explanation:
-148
.
148- (We pray to Allah to protect us) from devious sects such as AlMushabbihah (anthropomorphists), Al-Mutazilah, Al-Jahmiyyah, AlJabriyyah, Al-Qadariyyah, and others like them who deviated from the
Sunnah and the Jamaah, and allied themselves with error and
misguidance. We absolve ourselves from them, and in our opinion they
are in error and misguidance. And with Allah lies all the protection.
Explanation:
206